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ahsh-l2Ai4t1s2q3t4m2c3.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 3</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
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<name xml:id="JW">Jeffrey C. Witt</name>
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<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 3</title>
<date when="2017-06-27">June 27, 2017</date>
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<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="497"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai4t1s2q3t4m2c3">
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 3</head>
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Hd1e110" type="question-title">UTRUM CONSCIENTIA SIT HABITUS COGNITIVUS VEL MOTIVUS<!--5-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e113">
<lb ed="#Qb"/>Tertio, quaeritur utrum sit habitus cognitivus
<lb ed="#Qb"/>vel motivus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e120">
<lb ed="#Qb"/>Et videtur quod motivus 1. per hoc quod dicit
<lb ed="#Qb"/><name>Damascenus</name><!--6--> quod <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e126">conscientia est lex nostri
<lb ed="#Qb"/>intellectus; sed immissio perniciosi, hoc<!--s--> est lex
<lb ed="#Qb"/>peccati, superveniens membris carnis, per eam se
<lb ed="#Qb"/>nobis immittit</quote>. Et subditur: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e135">Conscientia con<lb ed="#Qb"/>gratulatur
legi Dei, scilicet mandato, lex autem
<lb ed="#Qb"/>peccati, scilicet immissio per legem, quae est in
<lb ed="#Qb"/>membris, scilicet per<!--t--> corporis surrectionem et
<lb ed="#Qb"/>motum et irrationalem partem animae, repugnat
<lb ed="#Qb"/>legi intellectus nostri<!--u--></quote>. Ex quo apparet quod
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/><name>Damascenus</name> dicit conscientiam esse legem
<lb ed="#Qb"/>mentis, prout ei opponitur lex carnis; sed lex car<lb ed="#Qb"/>nis<!--v-->
motiva est et semper inclinat ad malum;
<lb ed="#Qb"/>ergo per oppositum conscientia, quae est lex
<lb ed="#Qb"/>mentis, in bonum, et ita, cum<!--x--> conscientia sit
<lb ed="#Qb"/>habitus, erit habitus motivus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e164">
<lb ed="#Qb"/>2. Ad idem, delectabile et poenale attenduntur
<lb ed="#Qb"/>penes voluntatem: unde delectabile dicitur quod
<lb ed="#Qb"/>est consonum voluntati, poenale quod non est
<lb ed="#Qb"/>consonum; sed delectabile et poenale attendun<lb ed="#Qb"/>tur
circa conscientiam; unde super illud II ad<!--y-->
<lb ed="#Qb"/><title>Cor.</title> 1, 12: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e179" source="http://scta.info/resource/IIcor1_12">Gloria nostra haec est, testimonium
<lb ed="#Qb"/>conscientiae nostrae</quote>, <title>Glossa</title><!--7-->: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e184">Sicut impiis
<pb ed="#Qb" n="498"/>
<cb ed="#Qb" n="a"/>
<lb ed="#Qb"/>est magna poena conscientia, ita piis est gau<lb ed="#Qb"/>dium</quote>.
Ergo conscientia est<!--a--> ex parte voluntatis,
<lb ed="#Qb"/>et ita, cum sit habitus, erit habitus motivus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e199">
<lb ed="#Qb"/>Contra: a. Conscientia ponit scientiam; sed
<lb ed="#Qb"/>scientia determinat habitum cognitivum; ergo et
<lb ed="#Qb"/>conscientia.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e208">
<lb ed="#Qb"/>b. Hoc idem arguitur per simile, quia, cum di<lb ed="#Qb"/>citur
<mentioned>iste homo est conscius secretorum huius<!--b-->
<lb ed="#Qb"/>hominis</mentioned>, sensus est quod iste novit secreta il<lb ed="#Qb"/>lius<!--c-->.
Unde <mentioned>conscius</mentioned> dicitur propter aliquam
<lb ed="#Qb"/>notitiam communem, et ita <mentioned>conscius</mentioned> ponit co<lb ed="#Qb"/>gnitionem;
ergo et conscientia; ergo est habitus
<lb ed="#Qb"/>cognitivus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e226">
<lb ed="#Qb"/>c. Item, <title>I Cor.</title> 4, 4: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e230" source="http://scta.info/resource/Icor4_4">Nihil mihi conscius sum</quote>;
<lb ed="#Qb"/>non est sensus: <mentioned>non moveor ad peccatum</mentioned>, sed
<lb ed="#Qb"/>potius <mentioned>non cognosco me esse in peccato</mentioned>; unde
<lb ed="#Qb"/><title>Glossa</title><!--1-->, ibidem: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e240">In nullo me remordet con<lb ed="#Qb"/>scientia
mea</quote>. Quare conscientia non erit habi<lb ed="#Qb"/>tus
motivus, sed potius cognitivus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e248">
<lb ed="#Qb"/>d. Item, corrigere, consiliari et huiusmodi ad
<lb ed="#Qb"/>cognitionem pertinent<!--d-->: corrigere enim magistri<!--e-->
<lb ed="#Qb"/>est, consiliari sapientis; sed ista ad conscientiam
<lb ed="#Qb"/>pertinent. Unde in <title>Glossa</title><!--2--> super <title>Ezech.</title> 1, 10,
<lb ed="#Qb"/>ubi loquitur de conscientia, dicitur quod putant
<lb ed="#Qb"/>ipsam errata corrigentem; et ita ad cognitionem
<lb ed="#Qb"/>pertinet.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e266">
<lb ed="#Qb"/>e. Item, <title>Eccle.</title> 7, 23: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e270" source="http://scta.info/resource/sir7_23">Scit conscientia tua, quia
<lb ed="#Qb"/>ei tu crebro maledixisti aliis</quote>, et ita conscientiae<!--f-->
<lb ed="#Qb"/>est scire; et ita ut prius.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e278">
<lb ed="#Qb"/>f. Hoc idem arguitur ex hoc quod dicitur<!--g--> in
<lb ed="#Qb"/><title>Glossa</title><!--3-->: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c3-Qd1e284">Qua iudice nemo absolvitur nocens</quote>.
<lb ed="#Qb"/>Ex quo apparet quod iudicare ad conscientiam
<lb ed="#Qb"/>pertinet; sed iudicare cognoscentis est; et ita ut
<lb ed="#Qb"/>prius.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e296">
<lb ed="#Qb"/>Respondeo: Est habitus pure cognitivus, sicut
<lb ed="#Qb"/>habitus huius principii: <mentioned>omne totum est maius
<lb ed="#Qb"/>sua parte</mentioned>; et est habitus pure motivus, sicut
<lb ed="#Qb"/>est habitus virtutis; et est habitus qui non solum
<lb ed="#Qb"/>est cognitivus, sed etiam inclinativus in motum,
<lb ed="#Qb"/>sicut in prosecutionem<!--h--> [boni] aut fugam mali,
<lb ed="#Qb"/>et talis habitus<!--i--> est conscientia. Unde non debe<lb ed="#Qb"/>mus
ponere conscientiam sub uno habitu, sed
<lb ed="#Qb"/>sub duobus, secundum quod dicit <name>Philoso<lb ed="#Qb"/>phus</name><!--4-->,
quod peccant qui ponunt sub uno ge<lb ed="#Qb"/>nere
ea quae sunt sub diversis generibus. Sic
<lb ed="#Qb"/>est de conscientia, quia<!--k--> ratione cognitionis or<lb ed="#Qb"/>dinatur
sub habitu cognitivo; ratione eius quod
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>ordinat ad prosecutionem boni et fugam mali,
<lb ed="#Qb"/>ordinatur sub<!--l--> habitu motivo. Et prout est ha<lb ed="#Qb"/>bitus
naturalis non dicitur mala, cum est de malo,
<lb ed="#Qb"/>et bona, cum est de bono. Tamen prout dicimus ac<lb ed="#Qb"/>ceptionem
quamdam rationis, recipit aliquo modo
<lb ed="#Qb"/>istas differentias <mentioned>rectum, erroneum</mentioned> et alias hu<lb ed="#Qb"/>iusmodi,
secundum quod dictum fuit superius<!--5-->,
<lb ed="#Qb"/>secundum quod intellectus semper est rectus,
<lb ed="#Qb"/>ratio autem recta et non recta<!--6-->. Sic conscientia
<lb ed="#Qb"/>prout est habitus naturalis, semper est recta;
<lb ed="#Qb"/>prout vero dicit acceptionem quamdam rationis,
<lb ed="#Qb"/>potest dici quandoque recta, quandoque non
<lb ed="#Qb"/>recta.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e357">
<lb ed="#Qb"/>[Ad obiecta]: 1. Ad id quod primo obicitur
<lb ed="#Qb"/>quod <mentioned>lex carnis solum pertinet ad motivam et
<lb ed="#Qb"/>non ad cognitivam, ergo et lex mentis, quae ei
<lb ed="#Qb"/>opponitur</mentioned>: dicendum<!--7--> quod non est omnino si<lb ed="#Qb"/>mile,
quia lex mentis semper dirigit ipsam mo<lb ed="#Qb"/>tivam
per cognitivam, lex carnis sine praecedente
<lb ed="#Qb"/>cognitione potest movere et aliquando praecedente
<lb ed="#Qb"/>cognitione. Quemadmodum enim fomes est poe<lb ed="#Qb"/>nale
inflictum ex primo peccato, similiter lex car<lb ed="#Qb"/>nis,
quae ipsum dirigit: et ideo se ipsa sine prae<lb ed="#Qb"/>cedenti.
cognitione potest dirigere ipsam motivam
<lb ed="#Qb"/>in malum, et ideo accidit quod ipsam praecedat
<lb ed="#Qb"/>aliquando cognitio, sed essentialiter exigitur co<lb ed="#Qb"/>gnitio
ad hoc ut lex mentis dirigat motivam<!--8-->. Unde
<lb ed="#Qb"/>primo respicit quod est intellectus, postmodum,
<lb ed="#Qb"/>mediante hoc, quod est voluntatis; et ideo etiam
<lb ed="#Qb"/>appellatur <mentioned>lex mentis</mentioned> ab eo quod est memi<lb ed="#Qb"/>nisse
quae sunt facienda. — Ad hoc ergo quod
<lb ed="#Qb"/>obicitur quod <mentioned>lex mentis opponitur legi carnis</mentioned>:
<lb ed="#Qb"/>dicimus quod solummodo opponitur<!--m--> ei ex parte
<lb ed="#Qb"/>qua est motiva in bonum, et non ex parte qua
<lb ed="#Qb"/>est cognitiva. Unde ex illo non potest concludi
<lb ed="#Qb"/>quod non dicat rationem motivi, sed non solum
<lb ed="#Qb"/>quod dicat rationem cognitivi, et hoc bene con<lb ed="#Qb"/>cedimus.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c3-d1e414">
<lb ed="#Qb"/>2. Ad secundum dicimus<!--9--> quod, cum di<lb ed="#Qb"/>citur
<mentioned>conscientia est poena aut gaudium</mentioned><!--n-->, quod
<lb ed="#Qb"/>non dicitur per essentiam, sed solum ex conse<lb ed="#Qb"/>quenti.
Unde ipsa disponit ad hoc vel ad illud
<lb ed="#Qb"/>secundum quod diversimode est in diversis, quem<lb ed="#Qb"/>admodum
cognitio<!--o--> disponit ad motum. Unde
<lb ed="#Qb"/>quandoque accidit quod aliquis habens conscien<lb ed="#Qb"/>tiam
de malo, affligatur et habens conscientiam
<lb ed="#Qb"/>de bono, delectetur.
</p>
</div>
</body>
</text>
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