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ahsh-l3p2in2q2c2.xml
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ahsh-l3p2in2q2c2.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">
<teiHeader>
<fileDesc>
<titleStmt>
<title>III, P. 2, Inq. 2, 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>III, P. 2, Inq. 2, Q. 2, C. 2</title>
<date when="2017-10-16">October 16, 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>
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<sourceDesc>
<listWit>
<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
</listWit>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in2q2c2">
<head xml:id="ahsh-l3p2in2q2c2-Hd1e102">III, P. 2, Inq. 2, Q. 2, C. 2</head>
<head xml:id="ahsh-l3p2in2q2c2-Hd1e105" type="question-title">AN LEX NATURALIS SIT HABITUS COGNITIVUS VEL MOTIVUS.</head>
<p xml:id="ahsh-l3p2in2q2c2-d1e108">
<lb ed="#Qd"/>Hic<!--p--> consequenter quaeritur utrum lex natu<lb ed="#Qd"/>ralis
sit habitus cognitivus vel<!--q--> motivus.
</p>
<p xml:id="ahsh-l3p2in2q2c2-d1e115">
<lb ed="#Qd"/>Ad quod sic: 1. <title>Rom.</title> 3, 20: <quote xml:id="ahsh-l3p2in2q2c2-Qd1e119" source="http://scta.info/resource/rom3_20">Per Legem fit co<lb ed="#Qd"/>gnitio
peccati</quote>. Effectus ergo legis per se est co<lb ed="#Qd"/>gnitio,
et dicitur hoc de lege scripta; ergo, cum
<lb ed="#Qd"/>in<!--r--> intentione legis conveniant<!--s--> lex scripta et lex
<lb ed="#Qd"/>naturalis, ipsa lex naturalis est habitus cognitivus,
<lb ed="#Qd"/>cum eius effectus sit cognitio sicut et scriptae<!--t-->.
</p>
<p xml:id="ahsh-l3p2in2q2c2-d1e134">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>2. Secunda ratio. <title>Glossa</title><!--3--> <title>Rom.</title> 2, 14: <quote xml:id="ahsh-l3p2in2q2c2-Qd1e140">Lex
<lb ed="#Qd"/>naturalis est qua quisque intelligit</quote> etc. Ergo
<lb ed="#Qd"/>eius effectus est intelligere; ergo est habitus co<lb ed="#Qd"/>gnitivus.
</p>
<p xml:id="ahsh-l3p2in2q2c2-d1e151">
<lb ed="#Qd"/>3. Tertia ratio. <title>Rom.</title> 2, 15: <quote xml:id="ahsh-l3p2in2q2c2-Qd1e155" source="http://scta.info/resource/rom2_15">Opus Legis scriptum</quote>,
<lb ed="#Qd"/><title>Glossa</title><!--4-->: <quote xml:id="ahsh-l3p2in2q2c2-Qd1e160">Id est firmiter infixum rationi</quote>. Sed
<lb ed="#Qd"/>habitus infixus<!--u--> rationi est cognitivus; ergo etc.
<!--missing p break-->
<lb ed="#Qb"/>Ad oppositum: a. Nullus habitus cognitivus li<lb ed="#Qb"/>gat
arbitrium ad faciendum vel non<!--v--> faciendum,
<pb ed="#Qd" n="344"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>quia cognitio non ligat; sed lex dicitur eo quod
<lb ed="#Qd"/>liget ad iaciendum vel non; ergo ipsa est ha<lb ed="#Qd"/>bitus
operativus vel<!--a--> motivus et non cognitivus.
</p>
<p xml:id="ahsh-l3p2in2q2c2-d1e177">
<lb ed="#Qd"/>Solutio: Dicendum quod, cum liberum arbi<lb ed="#Qd"/>trium
sit <quote xml:id="ahsh-l3p2in2q2c2-Qd1e183">facultas voluntatis et rationis<!--1--></quote>, patet
<lb ed="#Qd"/>quod in<!--b--> intentione liberi arbitrii concurrunt tria,
<lb ed="#Qd"/>scilicet facultas, ratio et voluntas, ad quae<!--c--> com<lb ed="#Qd"/>paratur
lex naturalis, et<!--d--> secundum illas opera<lb ed="#Qd"/>tiones<!--e-->
habet triplicem actum. Primus est ligare,
<lb ed="#Qd"/>quem habet per<!--f--> comparationem ad facultatem,
<lb ed="#Qd"/>et hoc est quia facultas de se habet liberam in<lb ed="#Qd"/>flexionem,
et ideo comparatione illius est ligare.
<lb ed="#Qd"/>Secundus autem actus eius est ostendere, quem
<lb ed="#Qd"/>habet<!--g--> comparatione ad rationem, et hoc secun<lb ed="#Qd"/>dum
intentionem qua lex dicitur eo quod in ea
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>legatur<!--h-->, sicut dicit <name>Isidorus</name>, IV <title>Etymologia<lb ed="#Qd"/>rum</title><!--2-->:
<quote xml:id="ahsh-l3p2in2q2c2-Qd1e214">Lex in legendo dicitur</quote>. Tertius eius ac<lb ed="#Qd"/>tus
est instigare sive movere ad bonum faciendum
<lb ed="#Qd"/>et malum vitandum<!--i-->, quem habet<!--k--> comparatione
<lb ed="#Qd"/>ad voluntatem, secundum quod dicit <name>Isidorus</name>,
<lb ed="#Qd"/>IV <title>Etymologiarum</title> 3: <quote xml:id="ahsh-l3p2in2q2c2-Qd1e226">Ius naturale commune om<lb ed="#Qd"/>nium
est, eo quod ubique instinctu<!--l--> naturae, non
<lb ed="#Qd"/>aliqua<!--m--> constitutione habetur</quote>.
</p>
<p xml:id="ahsh-l3p2in2q2c2-d1e234">
<lb ed="#Qd"/>Dicitur<!--n--> ergo lex naturalis respectu faculta<lb ed="#Qd"/>tis<!--o-->
sicut ligans et arctans; respectu autem ra<lb ed="#Qd"/>tionis
sicut illuminans rationem; respectu vero
<lb ed="#Qd"/>voluntatis sicut<!--p--> ad bonum instigans. Et sic par<lb ed="#Qd"/>ticipat
naturam utriusque habitus<!--q-->, scilicet et
<lb ed="#Qd"/>cognitivi et motivi, et secundum diversos eius
<lb ed="#Qd"/>actus procedunt rationes.
</p>
</div>
</body>
</text>
</TEI>