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ahsh-l2Bi1t1q3m1c3.xml
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ahsh-l2Bi1t1q3m1c3.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<titleStmt>
<title>IIa-IIae, Inq. 1, Tract. 1, Q. 3, M. 1, C. 3</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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<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 1, Tract. 1, Q. 3, M. 1, C. 3</title>
<date when="2017-08-19">August 19, 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-sa/4.0">Creative Commons Attribution 4.0 International</ref>
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<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi1t1q3m1c3">
<head xml:id="ahsh-l2Bi1t1q3m1c3-Hd1e100">IIa-IIae, Inq. 1, Tract. 1, Q. 3, M. 1, C. 3</head>
<head xml:id="ahsh-l2Bi1t1q3m1c3-Hd1e103" type="question-title">UTRUM MALUM SIT A CREATURA QUIA EX NIHILO VEL QUIA EX ALIQUO.</head>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e106">
<lb ed="#Qc"/>Consequenter quaeritur, supposito quod malum
<lb ed="#Qc"/>non sit a Deo, sed a creatura, utrum sit a
<lb ed="#Qc"/>creatura quia ex nihilo vel quia<!--a--> ex aliquo, sci<lb ed="#Qc"/>licet
bono.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e117">
<lb ed="#Qc"/>Quod autem quia ex nihilo, ostenditur<!--b--> in
<lb ed="#Qc"/>hunc modum: a. <name>Augustinus</name>, <title>II libro De li<lb ed="#Qc"/>bero
arbitrio</title><!--1-->: <quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e125"> Omnis deiectus est ex nihilo </quote>.
<lb ed="#Qc"/>Sed omne malum est detectus; ergo omne malum
<lb ed="#Qc"/>est quia ex nihilo.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e134">
<lb ed="#Qc"/>b. Item, <name>Augustinus</name>, II libro <title>Ad Valerium</title><!--2-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e138">Non ex bono potuit oriri mala voluntas, quia
<lb ed="#Qc"/>bonum factum est a bono Deo, sed quia de ni<lb ed="#Qc"/>hilo
factum est, non<!--c--> de Deo</quote>.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e147">
<lb ed="#Qc"/>c. Item, <name>Augustinus</name>, <title>XII De civitate Dei</title><!--3-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e151">Voluntatis malae non est<!--4--> effectio, sed defectio;
<lb ed="#Qc"/>deficere autem est ab eo quod summe est, ad id
<lb ed="#Qc"/>quod minus est, tendere</quote>. Sed deficere est, quia
<lb ed="#Qc"/>est ex nihilo: quod patet in summo bono, quod
<lb ed="#Qc"/>nullatenus deficit; ergo malum est, quia est<!--e--> ex
<lb ed="#Qc"/>nihilo.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e165">
<lb ed="#Qc"/>d. Item<!--f-->, <title>Contra epistolam Fundamenti</title><!--4-->: <quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e169"> Na<lb ed="#Qc"/>turae,
quae<!--g--> corrumpi possunt, quod<!--h--> corruptio<lb ed="#Qc"/>nem
habent, hoc est quia dei nihilo fiunt</quote>. Sed
<lb ed="#Qc"/>omne malum corruptio est; ergo omne malum
<lb ed="#Qc"/>reducitur ad hoc quod<!--k--> res sit de nihilo.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e183">
<lb ed="#Qc"/>e. Item, <name>Dionysius</name>, <title>De divinis nominibus</title><!--5-->:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e187">Malum non est<!--l--> ex bono, et si ex bono est,
<lb ed="#Qc"/>non est malum; neque enim ignis est infrigi<lb ed="#Qc"/>dare
neque boni non-bona facere</quote>, scilicet mala.
<lb ed="#Qc"/>Sed omne quod est aliquid, bonum est; ergo
<lb ed="#Qc"/>malum non est ex aliquo; et est ex aliquo<!--m--> vel
<lb ed="#Qc"/>ex nihilo in quantum tale; ergo est ex nihilo<!--n-->.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e201">
<lb ed="#Qc"/>Contra: <lb ed="#Qc"/>1. <name>Anselmus</name>, <title>De peccato originali</title><!--5-->,
<lb ed="#Qc"/>et similiter idem, in Monologion<!--o--><!--7-->, dicit: <quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e209">Quod
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>nihil est, nullius causa est</quote>. Ergo res, quia est ex
<lb ed="#Qc"/>nihilo, nullius causa est; ergo nec mali, cum
<lb ed="#Qc"/>malum aliquo modo sit.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e222">
<lb ed="#Qc"/>2. Item, quod malum sit ex aliqua creatura,
<lb ed="#Qc"/>habetur ex hoc quod dicit <name>Augustinus</name>, in libro<!--P-->
<title>83 Quaestionum</title><!--8-->. Sic enim ratiocinatur: <quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e230">Malum
<lb ed="#Qc"/>non est a Deo, cum honorum sit causa; ergo est
<lb ed="#Qc"/>in homine vel in aliqua re quae nec est Deus nec
<lb ed="#Qc"/>homo. Si autem est in homine, aut hoc est vi
<lb ed="#Qc"/>aut suasione. Sed vi nullo modo, cum quod<!--q-->
<lb ed="#Qc"/>violentia fit, omnino non sit culpabile; Deus
<lb ed="#Qc"/>autem optime fecit hominem, ut, si vellet manere
<lb ed="#Qc"/>honus, nullo resistente impediretur; non ergo fit
<lb ed="#Qc"/>homo malus violentia alterius hominis. Suasione
<lb ed="#Qc"/>autem alterius hominis si<!--r--> concedimus hominem
<lb ed="#Qc"/>depravari, quaerendum est de ipso suasore, a
<lb ed="#Qc"/>quo depravetur: non enim potest non esse pra<lb ed="#Qc"/>vus
talium suasor. Si vero nec est homo nec
<lb ed="#Qc"/>Deus, quidquid illud sit, aut vim intulit aut
<lb ed="#Qc"/>suasit. De vi respondetur idem quod supra. De
<lb ed="#Qc"/>suasione autem, quidquid est, quia suasio non
<lb ed="#Qc"/>cogit invitum<!--s-->, ad eiusdem hominis voluntatem
<lb ed="#Qc"/>causa depravationis accedit<!--t-->, si aliquo sive nullo
<lb ed="#Qc"/>suadente sit depravatus</quote>. Ergo mali quod est
<lb ed="#Qc"/>in homine, causa est ipse homo, sive<!--u--> alio sua<lb ed="#Qc"/>dente
sive non suadente<!--v-->. —— Ad contrarium
<lb ed="#Qc"/>vero opponitur sic: Mala voluntas est causa<!--x-->
<lb ed="#Qc"/>efficiens operis mali; mala vero voluntas aut
<lb ed="#Qc"/>habet aliquam voluntatem pro causa aut ali<lb ed="#Qc"/>quam
naturam. Si habet<!--y--> voluntatem pro causa,
<lb ed="#Qc"/>aut bonam aut malam; sed bona voluntas nul<lb ed="#Qc"/>latenus
facit voluntatem malam; ergo habet vo<lb ed="#Qc"/>luntatem
malam<!--z--> pro causa; sed iterum illa,
<lb ed="#Qc"/>cum sit facta, habet aliquam causam; oportet
<lb ed="#Qc"/>ergo quod in aliqua natura: nam si in nulla,
<pb ed="#Qc" n="11"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>omnino non fuit; in mala vero natura<!--a--> non
<lb ed="#Qc"/>potest esse mala voluntas: nam mala voluntas
<lb ed="#Qc"/>privat bonum; ergo voluntas mala est in bona
<lb ed="#Qc"/>natura; ergo, cum malum sit voluntas mala, erit
<lb ed="#Qc"/>malum in natura bona; ergo malum erit in aliquo
<lb ed="#Qc"/>tamquam in causa.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e314">
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e318">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod malum est
<lb ed="#Qc"/>in bono, et ita in aliquo<!--1-->; sed non ex hoc quod
<lb ed="#Qc"/>est ex summo bono, est malum, immo ex hoc
<lb ed="#Qc"/>quod<!--b--> ex nihilo.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e329">
<lb ed="#Qc"/>[Ad obiecta]: 1. Ad obiectum autem in con<lb ed="#Qc"/>trarium,
dicendum<!--c--> quod illa propositio <name>Anselmi</name>:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e337"> Nihil nullius est causa</quote> intelligitur de<!--d--> hoc
<lb ed="#Qc"/>quod omnino nihil est, sed non negatur quin res
<lb ed="#Qc"/>defectibilis sit causa defectus, sicut est hic dicere
<lb ed="#Qc"/>causam.
</p>
<p xml:id="ahsh-l2Bi1t1q3m1c3-d1e348">
<lb ed="#Qc"/>2. Ad id vero quod obicitur quod <mentioned>malum est
<lb ed="#Qc"/>ex aliquo</mentioned>: dicendum<!--e-->, secundum quod dicit
<lb ed="#Qc"/><name>Augustinus</name>, quaerens causam mali, in <title>XII
<lb ed="#Qc"/>De civitate Dei</title><!--2-->, quod malum est in bono, muta<lb ed="#Qc"/>bili
tamen<!--f-->. Unde quaerendo causam ut subiec<lb ed="#Qc"/>tum,
dicendum<!--g--> quod malum est ex aliquo et in
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>aliquo. Quaerendo vero causam efficientem sive
<lb ed="#Qc"/>exemplarem, dicendum<!--h--> quod malum non est<!--i-->
<lb ed="#Qc"/>ex bono tamquam efficiente vel<!--k--> exemplari<!--3-->, sed
<lb ed="#Qc"/>est<!--l--> ex mutabili, in quantum est ex nihilo: lo<lb ed="#Qc"/>quimur
autem hic de malo secundum quod dicit
<lb ed="#Qc"/>defectum, sive naturalem sive voluntarium. Sed
<lb ed="#Qc"/>de<!--m--> defectu voluntario, quia superaddit, inferius
<lb ed="#Qc"/>quaestio habebitur<!--n--><!--4-->. -— Ad obiectum autem
<lb ed="#Qc"/>in contrarium, ex verbo <name>Dionysii</name> dicendum<!--o-->
<lb ed="#Qc"/>quod, licet malum sit in bono, non tamen sic efficit
<lb ed="#Qc"/>bonum malum, sicut nec calidum efficit frigidum,
<lb ed="#Qc"/>deficiendo tamen fit ex bono. — Ad id vero quod
<lb ed="#Qc"/>videtur<!--p--> obici in contrarium, quod <mentioned>causa mali
<lb ed="#Qc"/>sit in homine</mentioned>: respondendum quod intendit ibi<!--q-->
<lb ed="#Qc"/><name>Augustinus</name> utramque causam mali culpabilis
<lb ed="#Qc"/>tangere, videlicet ipsum liberum arbitrium, quod
<lb ed="#Qc"/>non cogitur ad malum, et, quia ex nihilo est, ver<lb ed="#Qc"/>tibile
est in malum; cum autem vertitur, sua vo<lb ed="#Qc"/>luntate
vertitur. Et hoc est quod dicit <name>Augusti<lb ed="#Qc"/>nus</name>,
in libro<!--r--> <title>83 Qaaestionum</title><!--5-->: <quote xml:id="ahsh-l2Bi1t1q3m1c3-Qd1e408">Est vitium
<lb ed="#Qc"/>voluntatis, quo homo est deterior; quod vitium<!--s-->
<lb ed="#Qc"/>longe abest a Dei voluntate, ut ratio docet</quote>.
</p>
</div>
</body>
</text>
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