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ahsh-l2Bi3t7q2c2.xml
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ahsh-l2Bi3t7q2c2.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. 7, Q. 2, C. 2</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. 7, Q. 2, C. 2</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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<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng"/>
<editorialDecl>
<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-l2Bi3t7q2c2">
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e100">IIa-IIae, Inq. 3, Tract. 7, Q. 2, C. 2</head>
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e103" type="question-title">DE CONCUPISCENTIA OCULORUM.</head>
<div xml:id="ahsh-l2Bi3t7q2c2-Dd1e106" type="articulus">
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e108">ARTICULUS I.</head>
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e111" type="question-title">Utrum inquirere libidinose de peccatis proximorum 'ad concupiscentiam oculorum pertineat.</head>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e114">
<lb ed="#Qc"/>Consequenter quaeritur de concupiscentia ocu<lb ed="#Qc"/>lorum,
de qua dicit <name>Beda</name><!--1--> quod <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e120">ipsa est in
<lb ed="#Qc"/>discendis magicis artibus, in contemplandis spec<lb ed="#Qc"/>taculis,
in supervacuis acquirendis rebus tempo<lb ed="#Qc"/>ralibus,
in dignoscendis et carpendis vitiis proxi<lb ed="#Qc"/>morum</quote>.
Ex quo videtur quod inquirere de pec<lb ed="#Qc"/>catis
proximorum libidinose, ad concupiscentiam
<lb ed="#Qc"/>oculorum pertineat. Sed hoc videtur pertinere
<lb ed="#Qc"/>ad peccatum detractionis: illorum enim est se<lb ed="#Qc"/>creta
proximorum investigare, et ideo dicitur
<lb ed="#Qc"/><title>Prov.</title> 25, 17: <quote>Subtrahe pedem tuum de domo
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>proximi tui, ne forte satiatus oderit te</quote>; et 24, 15:
<lb ed="#Qc"/><quote>Ne insidieris et quaeras impietatem in domo
<lb ed="#Qc"/>iusti neque vastes requiem eius</quote>.
</p>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e152">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum<!--l--> quod, licet hu<lb ed="#Qc"/>iusmodi
inquisitio curiosa serviat detractioni,
<lb ed="#Qc"/>detractio autem nascatur<!--m--> ex invidia, quae ad
<lb ed="#Qc"/>superbiam vitae refertur, non tamen haec inqui<lb ed="#Qc"/>sitio
curiosa de delictis<!--n--> proximorum ad super<lb ed="#Qc"/>biam
vitae reducitur, sed ad concupiscentiam
<lb ed="#Qc"/>oculorum, quae semper est in exploratione bo<lb ed="#Qc"/>norum
vel malorum, quae exterius sunt.
</p>
</div>
<div xml:id="ahsh-l2Bi3t7q2c2-Dd1e173" type="articulus">
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e175">ARTICULUS II.</head>
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e178" type="question-title">Utrum sub concupiscentia oculorum contineatur curiositas in cognoscendis naturis rerum.</head>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e181">
<lb ed="#Qc"/>Similiter quaeritur: Cum sub concupiscentia
<lb ed="#Qc"/>oculorum, sicut dicit <name>Beda</name><!--2-->, contineatur <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e187">curio<lb ed="#Qc"/>sitas
in discendis magicis artibus</quote>, utrum simi<lb ed="#Qc"/>liter
contineatur curiositas quae est in cogno<lb ed="#Qc"/>scendis
occultis et in cognoscendo motu siderum
<lb ed="#Qc"/>et eventibus diversis qui consequuntur. Quod
<lb ed="#Qc"/>si est, potest quaeri propter quid<!--o--> <name>Beda</name> spe<lb ed="#Qc"/>cialiter
determinat concupiscentiam oculorum in
<lb ed="#Qc"/>magicis artibus addiscendis.
</p>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e206">
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum<!--p--> quod non tan<lb ed="#Qc"/>tum
est concupiscentia oculorum in cognoscen<lb ed="#Qc"/>dis
artibus magicis, sed etiam<!--q--> in cognoscendis
<lb ed="#Qc"/>curiose naturis<!--r--> rerum superioribus vel inferio<lb ed="#Qc"/>ribus.
Unde dicit <name>Augustinus</name>, in libro <title>Confes<lb ed="#Qc"/>sionum</title><!--3-->:
Hinc <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e223">ad perscrutandas naturae, quae
<lb ed="#Qc"/>praeter nos est, operat proceditur, quae scire
<lb ed="#Qc"/>nihil prodest et nihil aliud quam scire homines
<lb ed="#Qc"/>cupiunt</quote>. Causa autem, propter quam fit mentio
<pb ed="#Qc" n="712"/>
<cb ed="#Qc" n="a"/>
<lb ed="#Qc"/>a <name>Beda</name> de artibus magicis plus quam de omni<lb ed="#Qc"/>bus
aliis est<!--a--> eo quod in illis est apparens ve<lb ed="#Qc"/>ritas
et non existens, et ea, quae ibi fiunt, opera<lb ed="#Qc"/>tionibus
daemonum fiunt, nec est<!--b--> ibi debitum
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>finem ponere. In cognoscendis autem naturis
<lb ed="#Qc"/>rerum potest esse recta intentio, et ideo non
<lb ed="#Qc"/>simpliciter dixit <name>Beda</name> de illis, eo quod haec<!--c-->
<lb ed="#Qc"/>possunt agi sine peccato.
</p>
</div>
<div xml:id="ahsh-l2Bi3t7q2c2-Dd1e258">
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e260">ARTICULUS III.</head>
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e263" type="question-title">Penes quid accipiatur divisio <name>Bedae</name> circa concupiscentiam oculorum.</head>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e266">
<lb ed="#Qc"/>Deinde quaeritur: Cum quatuor ponantur circa
<lb ed="#Qc"/>quae dicitur versari concupiscentia oculorum,
<lb ed="#Qc"/>quae dicitur curiositas, sicut dicit <name>Beda</name><!--1-->, penes
<lb ed="#Qc"/>quid accipiatur ratio illius divisionis?
</p>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e277">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum est quod curio<lb ed="#Qc"/>sitas
consistit in apparentibus veris et in appa<lb ed="#Qc"/>rentibus
bonis et in apparentibus malis. In appa<lb ed="#Qc"/>rentibus
autem bonis potest esse dupliciter: vel
<lb ed="#Qc"/>quae<!--d--> alicuius possunt esse utilitatis, sed tamen
<lb ed="#Qc"/>superfluunt, et sic est <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e292">in supervacuis acquirendis
<lb ed="#Qc"/>rebus temporalibus</quote>; vel quae nullius sunt utili<lb ed="#Qc"/>tatis
secundum se, immo magis vergunt<!--e--> ad no<lb ed="#Qc"/>cumentum,
et secundum hoc<!--f--> est curiositas, quae
<lb ed="#Qc"/>est in contemplatione spectaculorum. Secundum
<lb ed="#Qc"/>hoc ergo curiositas in apparentibus veris dicitur
<lb ed="#Qc"/>illa, quae <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e308">est in discendis magicis artibus</quote>; illa
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/>vero, quae est <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e315">in carpendis vitiis proximorum</quote>,
<lb ed="#Qc"/>ad cognitionem apparentium<!--g--> malorum reduci<lb ed="#Qc"/>tur;
illa vero quae est <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e323">in supervacuis rebus
<lb ed="#Qc"/>temporalibus acquirendis</quote>, ad cognitionem appa<lb ed="#Qc"/>renter<!--h-->
utilium refertur; illa vero, quae est <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e330">in con<lb ed="#Qc"/>templandis
spectaculis</quote>, ad cognitionem eorum<!--i-->
<lb ed="#Qc"/>in quibus est sola curiositas refertur. <name>Augu<lb ed="#Qc"/>stinus</name>
tamen quoddam membrum addit, in
<lb ed="#Qc"/>libro <title>Confessionum</title><!--2-->, iis verbis: <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e342">Hinc in ipsa
<lb ed="#Qc"/>religione Deus tentatur, cum signa et prodi<lb ed="#Qc"/>gia
flagitantur, non ad aliquam salutem, sed
<lb ed="#Qc"/>ad solam experientiam desiderantur<!--k--></quote>, sicut con<lb ed="#Qc"/>tigit
in illis de quibus dicitur <title>Matth.</title> 12, 39:
<lb ed="#Qc"/><quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e355" source="http://scta.info/resource/mt12_39">Generatio prava atque<!--l--> perversa signum quae<lb ed="#Qc"/>rit</quote>.
Sed large accipiendo spectacula, potest
<lb ed="#Qc"/>haec differentia curiositatis sub illa parte com<lb ed="#Qc"/>prehendi.
</p>
</div>
<div xml:id="ahsh-l2Bi3t7q2c2-Dd1e368" type="articulus">
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e370">ARTICULUS IV.</head>
<head xml:id="ahsh-l2Bi3t7q2c2-Hd1e373" type="question-title">Quare magis dicatur concupiscentia oculorum quam alterius sensus<!--3-->.</head>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e376">
<lb ed="#Qc"/>Deinde quaeritur: Cum concupiscentia ista,
<lb ed="#Qc"/>quae dicitur oculorum, attendatur non tantum in
<lb ed="#Qc"/>iis quae comprehenduntur visu, sed etiam quae<!--m-->
<lb ed="#Qc"/>comprehenduntur in aliis sensibus<!--n-->, propter quid
<lb ed="#Qc"/>magis dicatur concupiscentia oculorum quam al<lb ed="#Qc"/>terius
sensus<!--o-->?
</p>
<p xml:id="ahsh-l2Bi3t7q2c2-d1e392">
<lb ed="#Qc"/>[Solutio]: Ad quod dicendum, sicut dicit
<cb ed="#Qc" n="b"/>
<lb ed="#Qc"/><name>Augustinus</name><!--4-->, quod <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e400">oculi ad cognoscendum in
<lb ed="#Qc"/>sensibus principes sunt, et ideo concupiscentia</quote>,
<lb ed="#Qc"/>quae est respectu cognoscibilium exterius, <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e408">con<lb ed="#Qc"/>cupiscentia
oculorum dicitur</quote>. Ex alia vero parte
<lb ed="#Qc"/>verbo <mentioned>videndi</mentioned> <quote xml:id="ahsh-l2Bi3t7q2c2-Qd1e415">utimur in ceteris sensibus, cum
<lb ed="#Qc"/>eos ad cognoscendum intendimus, et ideo gene<lb ed="#Qc"/>ralis
experientia sensuum concupiscentia oculo<lb ed="#Qc"/>rum
vocatur</quote>.
</p>
</div>
</div>
</body>
</text>
</TEI>