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ahsh-l2Bi3t4s2q1t5c4.xml
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ahsh-l2Bi3t4s2q1t5c4.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. 4, S. 2, Q. 1, T. 5, C. 4</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. 4, S. 2, Q. 1, T. 5, C. 4</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>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l2Bi3t4s2q1t5c4">
<head xml:id="ahsh-l2Bi3t4s2q1t5c4-Hd1e100">IIa-IIae, Inq. 3, Tract. 4, S. 2, Q. 1, T. 5, C. 4</head>
<head xml:id="ahsh-l2Bi3t4s2q1t5c4-Hd1e103" type="question-title">QUARE A SENSU VISU DICATUR ESSE CONCUPISCENTIA OCULORUM.</head>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e106">
<lb ed="#Qc"/>Quarto quaeritur quare a sensu visu dicatur
<lb ed="#Qc"/>esse concupiscentia oculorum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e113">
<lb ed="#Qc"/>Non enim videtur hoc<!--q--> convenire avaritiae,
<lb ed="#Qc"/>1. cum homo caecus possit peccare peccato ava<lb ed="#Qc"/>ritiae,
et<!--r--> ita avaritia sive concupiscentia oculo<lb ed="#Qc"/>rum
non semper est secundum sensum visum.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e124">
<lb ed="#Qc"/>2. Praeterea, avaritia potest esse appetitus scien<lb ed="#Qc"/>tiae;
et constat quod scientia, proprie loquendo,
<lb ed="#Qc"/>non est de visibilibus aut aliis sensibilibus per
<lb ed="#Qc"/>se aut per accidens; ergo avaritia secundum
<lb ed="#Qc"/>suam generalitatem, secundum quam est pecca<lb ed="#Qc"/>tum,
non videtur debere denominari a concupi<lb ed="#Qc"/>scentia
alicuius sensus.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e143">
<lb ed="#Qc"/>3. Praeterea, aliquis videns equum potest de<lb ed="#Qc"/>lectari,
non solum in pretiositate eius, sed etiam
<lb ed="#Qc"/>in pulcritudine eius. Ponamus ergo quod pulcri<lb ed="#Qc"/>tudo
moveat eum ad appetendum, constat quod
<lb ed="#Qc"/>reducetur hoc peccatum ad concupiscentiam ocu<lb ed="#Qc"/>lorum:
quod videtur, cum ibi sit inordinatus
<lb ed="#Qc"/>appetitus habendi bonum mutabile subiacens for<lb ed="#Qc"/>tunae.
— Sed contra. Ista delectatio<!--s--> videtur
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>esse delectatio carnalis, quemadmodum et de<lb ed="#Qc"/>lectatio
quae est in visu pulcrae mulieris, et ita
<lb ed="#Qc"/>est secundum concupiscentiam carnis.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e172">
<lb ed="#Qc"/>[Solutio]: 2. Ad quod dicendum, secundum quod
<lb ed="#Qc"/>dicit <name>Augustinus</name>, in libro <title>De libero arbitrio</title><!--4-->,
<lb ed="#Qc"/>anima debite convertitur, cum scilicet ad Deum
<lb ed="#Qc"/>convertitur, et sic est meritum; aut indebite, cum
<lb ed="#Qc"/>scilicet ad creaturam, non referendo ad increatum,
<lb ed="#Qc"/>sed tunc aut convertitur ad bonum proprium in<lb ed="#Qc"/>terius,
et sic est superbia, aut ad<!--t--> exterius, et sic
<lb ed="#Qc"/>fit curiosa, aut ad inferius, et sic fit carnalis. Sic.
<lb ed="#Qc"/>ergo iuxta primum sumitur <quote>superbia vitae</quote><!--u-->, iuxta
<lb ed="#Qc"/>secundum concupiscentia oculorum, iuxta tertium
<lb ed="#Qc"/><quote>concupiscentia carnis</quote><!--5-->. Quia ergo bona exteriora
<lb ed="#Qc"/>maxime apprehenduntur a sensu visu, secundum
<lb ed="#Qc"/>quod dicit <name>Philosophus</name><!--6--> quod certior est et
<lb ed="#Qc"/>plures nobis differentias rerum ostendit, et re<lb ed="#Qc"/>spectu
illorum dicitur concupiscentia illa, ideo
<lb ed="#Qc"/>proprie dicitur <quote>concupiscentia oculorum</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e209">
<lb ed="#Qc"/>1. Similiter non valet quod obiciebatur de
<lb ed="#Qc"/>caeco. Licet enim color rei non possit per<lb ed="#Qc"/>venire
ad visum huius caeci, tamen cognitio
<pb ed="#Qc" n="565"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>huius visus potest devenire ad oculum animae
<lb ed="#Qc"/>interiorem.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e227">
<lb ed="#Qc"/>3. Ad illud quod quaeritur <mentioned>si appetatur
<lb ed="#Qc"/>equus propter sui pulcritudinem, ad quam radicem
<lb ed="#Qc"/>reducatur</mentioned>, dicimus, secundum <name>Augustinum</name>,
<lb ed="#Qc"/>X <title>Confessionum</title><!--1-->, dicentem: <quote xml:id="ahsh-l2Bi3t4s2q1t5c4-Qd1e237">Ex hac evidentius
<lb ed="#Qc"/>discernitur quid voluptatis, quid curiositatis
<lb ed="#Qc"/>agatur per sensus; quod<!--a--> voluptas pulcra, ca<lb ed="#Qc"/>nora,
suavia, sapida, lenia sectatur, curiositas
<lb ed="#Qc"/>autem iis contraria<!--b--> tentandi causa, non ad sub<lb ed="#Qc"/>eundam
molestiam, sed ad experiendi noscen<lb ed="#Qc"/>dique<!--c-->
libidinem</quote>. Patet ergo quod ille appe<lb ed="#Qc"/>titus,
in quantum movetur et pulcritudine, refertur
<lb ed="#Qc"/>ad concupiscentiam carnis. Si autem appeteretur
<lb ed="#Qc"/>possessio rei propter ipsam rem, reduceretur tunc
<lb ed="#Qc"/>ad concupiscentiam oculorum. Ad istud etiam
<lb ed="#Qc"/>est quod dicit <name>Beda</name> in <title>Glossa</title><!--2--> super illud
<lb ed="#Qc"/><title>I Ioan.</title> 2, 16: <quote>Omne quod est in mundo</quote> etc.; dicit
<lb ed="#Qc"/>enim: <quote xml:id="ahsh-l2Bi3t4s2q1t5c4-Qd1e269">Concupiscentia carnis est in omnibus quae
<lb ed="#Qc"/>ad voluptatem et delicias pertinent; concupiscentia
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>oculorum est omnis curiositas, quae fit in ma<lb ed="#Qc"/>gicis
artibus, in<!--d--> contemplandis spectaculis, in
<lb ed="#Qc"/>superfluis acquirendis rebus temporalibus, in di<lb ed="#Qc"/>gnoscendis<!--e-->
carpendisque vitiis proximorum</quote>.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e286">
<lb ed="#Qc"/>Sed obiciet aliquis quoniam, si superbia
<lb ed="#Qc"/>pertineat ad bonum interius et concupiscentia
<lb ed="#Qc"/>oculorum ad bonum exterius, cum scientia sit
<lb ed="#Qc"/>solum bonum interius et non exterius, videtur
<lb ed="#Qc"/>quod<!--f--> avaritia non sit ipsius scientiae. — Simi<lb ed="#Qc"/>liter
potest obici quod superbia non potest esse
<lb ed="#Qc"/>alicuius boni exterioris<!--g-->.
</p>
<p xml:id="ahsh-l2Bi3t4s2q1t5c4-d1e304">
<lb ed="#Qc"/>Ad quod dicimus quod bonum interius
<lb ed="#Qc"/>quandoque induit rationem boni exterioris et e
<lb ed="#Qc"/>converso; verbi gratia, scientia est bonum interius,
<lb ed="#Qc"/>quandoque praetendit excellentiam, quandoque
<lb ed="#Qc"/>sufficientiam apparentem, et tunc induit rationem
<lb ed="#Qc"/>boni exterioris subiacentis fortunae quoad hoc<!--3-->.
<lb ed="#Qc"/>Primo ergo modo est superbia appetitus inordi<lb ed="#Qc"/>natus
scientiae, secundo modo avaritia. Similiter
<lb ed="#Qc"/>est in ceteris intelligendum.
</p>
</div>
</body>
</text>
</TEI>