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ahsh-l2Ai4t1s2q3t4m2c6.xml
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ahsh-l2Ai4t1s2q3t4m2c6.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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<titleStmt>
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 6</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<editionStmt>
<edition n="0.0.0-dev">
<title>Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 6</title>
<date when="2017-06-27">June 27, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a <ref target="https://creativecommons.org/licenses/by/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qb" n="quaracchi1928">Quaracchi 1928</witness>
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<front>
<div xml:id="starts-on">
<pb ed="#Qb" n="500"/>
<cb ed="#Qb" n="a"/>
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<body>
<div xml:id="ahsh-l2Ai4t1s2q3t4m2c6">
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c6-Hd1e107">Ia-IIae, Inq. 4, Tract. 1, S. 2, Q. 3, T. 4, M. 2, C. 6</head>
<head xml:id="ahsh-l2Ai4t1s2q3t4m2c6-Hd1e110" type="question-title">UTRUM CONSCIENTIA SIT IDEM QUOD SYNDERESIS<!--1-->.</head>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c6-d1e113">
<pb ed="#Qb" n="500"/>
<pb ed="#Qb" n="a"/>
<lb ed="#Qb"/>Sexto quaeritur utrum conscientia sit idem quod
<lb ed="#Qb"/>synderesis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c6-d1e124">
<lb ed="#Qb"/>Quod sic<!--a-->, videtur: 1. <title>Ezech.</title> 1, 8, super illud:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai4t1s2q3t4m2c6-Qd1e130" source="http://scta.info/resource/ez1_8">Quatuor partes habebant</quote>, <title>Glossa</title><!--2-->: <quote xml:id="ahsh-l2Ai4t1s2q3t4m2c6-Qd1e133">Synderesis
<lb ed="#Qb"/>est scintilla conscientiae</quote>; et postea subditur:
<lb ed="#Qb"/><quote xml:id="ahsh-l2Ai4t1s2q3t4m2c6-Qd1e138">Hanc autem conscientiam, cum impius in pro<lb ed="#Qb"/>fundum
peccatorum venerit, praecipitari vide<lb ed="#Qb"/>mus</quote>.
Ex quo videtur quod conscientia sit idem
<lb ed="#Qb"/>quod synderesis.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c6-d1e149">
<lb ed="#Qb"/>2. Hoc idem patet argumentis quae dicuntur in
<lb ed="#Qb"/>eadem <title>Glossa</title>. Vult enim dicere quod quatuor
<lb ed="#Qb"/>sunt vires animae, scilicet rationabilis, irascibilis
<lb ed="#Qb"/>et<!--b--> concupiscibilis, quarta quae supra has et
<lb ed="#Qb"/>extra has est, dicitur synderesis. Et, ut patet ex
<lb ed="#Qb"/>eadem <title>Glossa</title>, conscientia reducitur ad aliquam
<lb ed="#Qb"/>istarum virium. Cum ergo non sit alia vis ab iis
<lb ed="#Qb"/>in anima<!--c--> nisi synderesis, patet quod conscientia
<lb ed="#Qb"/>ad synderesim reducitur.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c6-d1e172">
<lb ed="#Qb"/>Contra: a. Praedictae differentiae conscientiae
<lb ed="#Qb"/>non competunt synderesi; ergo haec non est illa.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c6-d1e179">
<lb ed="#Qb"/>b. Et iterum, synderesis est in<!--d--> parte motiva,
<cb ed="#Qb" n="b"/>
<lb ed="#Qb"/>conscientia vero plus est in parte cognitiva, licet
<lb ed="#Qb"/>inclinet ad motum, sicut dictum est<!--3-->.
</p>
<p xml:id="ahsh-l2Ai4t1s2q3t4m2c6-d1e190">
<lb ed="#Qb"/>Respondeo quod conscientia habet duo in se:
<lb ed="#Qb"/>unum, quod est sicut supremum, et quoad hoc
<lb ed="#Qb"/>coniungitur ipsi synderesi et dicit habitum natu<lb ed="#Qb"/>ralem<!--4-->;
et aliud, quod est inferius, et sic coniun<lb ed="#Qb"/>gitur
magis rationi, et sic dicit rationem acceptio<lb ed="#Qb"/>nis
quae notatur in hoc quod dicitur <mentioned>cum</mentioned>, et
<lb ed="#Qb"/>sic recipit errorem et perturbationem et huius<lb ed="#Qb"/>modi
similia. A parte enim inferiori bene potest
<lb ed="#Qb"/>accidere error; tamen<!--e--> quod erret, hoc non est
<lb ed="#Qb"/>de se: plus enim se tenet ex parte synderesis,
<lb ed="#Qb"/>quae potentia habitualis dicitur, quam<!--f--> ratione
<lb ed="#Qb"/>scientiae quae includitur in ipsa, ratione cuius est
<lb ed="#Qb"/>in ipsa rectitudo. Unde ratione eius quod dicit ha<lb ed="#Qb"/>bitum,
se tenet ex parte synderesis, quae potentia
<lb ed="#Qb"/>habitualis dicitur; sed ratione eius quod dicit
<lb ed="#Qb"/>acceptionem ex parte rationis, ex parte huius re<lb ed="#Qb"/>cipit
praedictas differentias. Et ita patet solutio:
<lb ed="#Qb"/>dicendum enim est<!--g--> quod conscientia a<!--h--> parte
<lb ed="#Qb"/>superiori secundum rem reducitur ad synde<lb ed="#Qb"/>resim<!--i-->.
</p>
</div>
</body>
</text>
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