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ahsh-l2Bi3t3s2q9c1.xml
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ahsh-l2Bi3t3s2q9c1.xml
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<?xml version="1.0" encoding="UTF-8"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
<fileDesc>
<titleStmt>
<title>IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 9, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<title>IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 9, C. 1</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>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit>
<witness xml:id="Qc" n="quaracchi1930">Quaracchi 1930</witness>
</listWit>
</sourceDesc>
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<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a critical edition.</p>
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<revisionDesc status="draft">
<listChange>
<change when="2017-08-19" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t3s2q9c1">
<head xml:id="ahsh-l2Bi3t3s2q9c1-Hd1e100">IIa-IIae, Inq. 3, Tract. 3, S. 2, Q. 9, C. 1</head>
<head xml:id="ahsh-l2Bi3t3s2q9c1-Hd1e103" type="question-title">QUID SIT DETRACTIO ET QUOT SINT EIUS DIFFERENTIAE<!--1-->.</head>
<div xml:id="ahsh-l2Bi3t3s2q9c1-Dd1e106" type="articulus">
<head xml:id="ahsh-l2Bi3t3s2q9c1-Hd1e108">ARTICULUS I.</head>
<head xml:id="ahsh-l2Bi3t3s2q9c1-Hd1e111" type="question-title">Quid sit detractio.</head>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e114">
<lb ed="#Qc"/>Definitur autem<!--b--> sic detractio: Detractio est
<lb ed="#Qc"/>alienae famae per occulta verba denigratio;
<lb ed="#Qc"/>vel sic: Detractio est mali seminatio occulte
<lb ed="#Qc"/>in iniuriam proximi; alii<!--2--> vero<!--c--> definiunt sic:
<lb ed="#Qc"/>detrahere est obloqui absenti et dolose mor<lb ed="#Qc"/>dere.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e130">
<lb ed="#Qc"/>Obicitur autem 1. contra primam defi<lb ed="#Qc"/>nitionem
per hoc quod contingit detrahere ei
<lb ed="#Qc"/>etiam qui non est bene famosus, dicendo de ipso
<lb ed="#Qc"/>malum occulte: bene enim famosus dicitur qui
<lb ed="#Qc"/>bonus est; contingit autem malo detrahere ra<lb ed="#Qc"/>tione
alicuius boni quod habet vel imponendo ei
<lb ed="#Qc"/>malum quod non habet, occulte.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e148">
<lb ed="#Qc"/>2. Contra<!--d--> secundam vero definitionem
<lb ed="#Qc"/>obicitur per hoc quod non semper a detrahente
<lb ed="#Qc"/>asseritur malum de alio, sede aliquando occul<lb ed="#Qc"/>tatur
bonum vel diminuitur, et ita non semper
<lb ed="#Qc"/>detractio est <quote xml:id="ahsh-l2Bi3t3s2q9c1-Qd1e161">mali seminatio</quote> etc.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e166">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>3. Contra tertiam<!--f--> obicitur quod secun<lb ed="#Qc"/>dum
hoc susurratio esset idem quod detractio:
<lb ed="#Qc"/>qui enim susurrat, absenti vel quasi absenti<!--g-->
<lb ed="#Qc"/>obloquitur et dolose mordet. — Praeterea, con<lb ed="#Qc"/>tingit
absenti maledicere, et ita maledictio sub
<lb ed="#Qc"/>detractione continetur: qui enim maledicit, ab<lb ed="#Qc"/>senti
obloquitur.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e186">
<lb ed="#Qc"/>[Solutio]: 1. Ad quod dicendum quod prima<!--h-->
<lb ed="#Qc"/>definitio convenit nec est contrarium quod obici<lb ed="#Qc"/>tur.
Licet enim peccator proprie bonam famam non
<lb ed="#Qc"/>habeat, nihilominus aliquod bonum habet, unde
<lb ed="#Qc"/>surgit boni<!--i--> opinio, et quoad hoc potest esse
<lb ed="#Qc"/>denigratio famae ipsius. Ubi enim est bonum
<lb ed="#Qc"/>omnino, ibi consequi debet bona fama; ubi vero
<lb ed="#Qc"/>bonum in parte, et bona fama in parte. Contingit
<lb ed="#Qc"/>tamen boni existimationem esse, ubi non subster<lb ed="#Qc"/>nitur
bonum omnino, et illius etiam potest esse
<lb ed="#Qc"/>denigratio. Sic ergo large sumendo famam dicitur
<lb ed="#Qc"/>detractio <quote xml:id="ahsh-l2Bi3t3s2q9c1-Qd1e214">alienae famae denigratio</quote>.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e218">
<pb ed="#Qc" n="448"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>2. Ad secundum vero dicendum quod <quote xml:id="ahsh-l2Bi3t3s2q9c1-Qd1e226">se<lb ed="#Qc"/>minatio
mali</quote> dicitur esse non tantum ubi malum
<lb ed="#Qc"/>imponitur, sed ubi bonum ex intentione occul<lb ed="#Qc"/>tatur
vel minuitur. Utroque enim a modo contingit
<lb ed="#Qc"/>detractionem fieri: vel respectu boni occultando
<lb ed="#Qc"/>vel depravando, vel respectu mali imponendo vel
<lb ed="#Qc"/>augmentando.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e243">
<lb ed="#Qc"/>3. Ad tertium dicendum<!--b--> quod detractio
<lb ed="#Qc"/>sumitur aliquando in quadam generali ratione,
<lb ed="#Qc"/>prout continet<!--c--> susurrationem: utrobique enim
<lb ed="#Qc"/>est <quote xml:id="ahsh-l2Bi3t3s2q9c1-Qd1e253">seminatio mali occulte</quote>; aliquando vero su<lb ed="#Qc"/>mitur
in ratione appropriata, in qua differt a
<lb ed="#Qc"/>susurratione. Primo modo ponitur hic, secundo
<lb ed="#Qc"/>modo cum dicit <name>Gregorius</name><!--1--> quod de invidia
<lb ed="#Qc"/>nascuntur odia, detractio, susurratio. Differt enim
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>in hoc detractio a susurratione, quod detractio
<lb ed="#Qc"/>est occulte per verba piene expressa, susurratio
<lb ed="#Qc"/>vero fit occulte per verba non piene expressa<!--d-->,
<lb ed="#Qc"/>sed quadam verborum immutatione. Hic vero de<lb ed="#Qc"/>tractio
<lb ed="#Qc"/>sumitur sub generali ratione. - Ad id
<lb ed="#Qc"/>vero quod obicitur de maledictione, dicendum est
<lb ed="#Qc"/>quod, licet<!--e--> maledicere aliquando sit <quote xml:id="ahsh-l2Bi3t3s2q9c1-Qd1e285">obloqui<!--f-->
<lb ed="#Qc"/>absenti</quote>, tamen, prout proprie accipitur, male<lb ed="#Qc"/>dictio
est imprecati o poenae, detractio improperium
<lb ed="#Qc"/>culpae. Utrumque<!--g--> autem contingit fieri respectu
<lb ed="#Qc"/>absentis et respectu praesentis; sed detrahere dif<lb ed="#Qc"/>fert
ab exprobrare vel contumeliam dicere in hoc
<lb ed="#Qc"/>quod unum fit respectu absentis<!--h-->, alterum re<lb ed="#Qc"/>spectu
praesentis, sicut habetur<!--2--> in <title>Psalmo</title><!--3-->, su<lb ed="#Qc"/>per
illud: <quote xml:id="ahsh-l2Bi3t3s2q9c1-Qd1e305">A voce exprobrantis et obloquentis</quote>.
</p>
</div>
<div xml:id="ahsh-l2Bi3t3s2q9c1-Dd1e310" type="articulus">
<head xml:id="ahsh-l2Bi3t3s2q9c1-Hd1e312">ARTICULUS II</head>
<head xml:id="ahsh-l2Bi3t3s2q9c1-Hd1e315" type="question-title">Quae sit differentia istarum rationum.</head>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e318">
<lb ed="#Qc"/>Sed quaeritur quae sit differentia istarum<!--i-->
<lb ed="#Qc"/>rationum.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e325">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum quod prima respicit
<lb ed="#Qc"/>bonum in altero, quod intendit tollere de
<lb ed="#Qc"/>opinione hominum; secunda vero respicit illud
<lb ed="#Qc"/>per quod intendit tollere; tertia<!--k--> a quo intendit
<lb ed="#Qc"/>tollere. Prima respicit finem indebitum, secunda
<lb ed="#Qc"/>respicit materiam indebitam, tertia vero<!--1--> respicit
<lb ed="#Qc"/>personam cui infertur iniuria vel intenditur inferri.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e343">
<lb ed="#Qc"/>Ad evidentiam autem dictorum attendenda est
<lb ed="#Qc"/>ratio nominis: detrahere enim dicitur de ali qua<!--m-->
<lb ed="#Qc"/>summa partem tollere; quod per similitudinem facit
<lb ed="#Qc"/>detractor<!--n-->: nititur enim de summa boni in opinione
<lb ed="#Qc"/>hominum, quae habetur<!--o--> de aliquo, aliquam partem
<lb ed="#Qc"/>tollere, cum omnino totum bonum tollere non pos<lb ed="#Qc"/>set.
Nihil enim quod manet in esse rationali<!--p-->, dum
<lb ed="#Qc"/>est, est a quo omnino<!--q--> bonum tolli possit, licet
<lb ed="#Qc"/>possit credi quod non habeat bonitatem in parte<!--r-->
<lb ed="#Qc"/>moralem, ut iustitiam vel prudentiam, et ita de aliis.
</p>
<p xml:id="ahsh-l2Bi3t3s2q9c1-d1e368">
<lb ed="#Qc"/>Deinde notandum est quot sunt differentiae
<lb ed="#Qc"/>detractionis. Et ponuntur sex. Prima est, cum
<lb ed="#Qc"/>negamus<!--s--> bonum quod scimus ab aliquo factum,
<lb ed="#Qc"/>sicut illi qui dicebant, <title>Ioan.</title> 9, 16, de miraculo
<lb ed="#Qc"/>caeci nati, quod negaverunt fieri a Christo. Secunda
<lb ed="#Qc"/>vero est, cum tempore, quo laudandus est
<lb ed="#Qc"/>aliquis, tacemus, sicut habetur <title>Matth.</title> ultimo, 15,
<lb ed="#Qc"/>de militibus, qui noverunt resurrectionem et ac<lb ed="#Qc"/>cepta
pecunia tacuerunt. Tertia vero est, cum bonum,
<lb ed="#Qc"/>quod non potest negari, pervertitur dicendo
<lb ed="#Qc"/>mala intentione esse factum, sicut habetur <title>Eccli.</title>
<lb ed="#Qc"/>11, 33: <quote>Bona in mala convertens<!--t-->, insidiatur et
<lb ed="#Qc"/>in electis ponit maculam</quote>. Quarta<!--u--> est, cum oc<lb ed="#Qb"/>cultum
malum revelatur eo modo quo non de<lb ed="#Qc"/>bet,
<title>Eccli.</title> 27, 17: <quote>Qui denudat arcana amici,
<lb ed="#Qc"/>perdit fidem</quote>. Quinta est mali augmentatio, <title>Eccli.</title>
<lb ed="#Qc"/>11, 34: <quote>Ab una scintilla augetur ignis et a do<lb ed="#Qc"/>loso
augetur sanguis</quote>. Sexta est adinventio mali,
<lb ed="#Qc"/><title>Eccli.</title> 11, 35: <quote>Attende tibi a pestifero<!--v-->: fabricat
<lb ed="#Qc"/>enim<!--x--> malum</quote>.
</p>
</div>
</div>
</body>
</text>
</TEI>