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Primi enim, qui naturas rerum Post Date: Thu, 7 Aug 2008 10:14:32 +0000 Ut enim ex dictis patet, anima humana est quandoque intelligens in potentia, et scientiam quodam- modo a rebus acquirit, et habet diversas potentias ; qure omnia aliena sunt a Dei natura, qui est actus purus, et nihil ab alio accipiens, et nullam in se diversitatem habens, ut supra probatum est. " Sed hie error principium habuisse videtur ex duabus positionibus antiquorum. Primi enim, qui naturas rerum considerare inceperunt, imaginationem transcendere non valentes, nihil praetor corpora esse posuerunt. Autor of the post: Undefined Juxta quam positionem etiam Manichaei Post Date: Thu, 7 Aug 2008 10:30:51 +0000 Et ideo Deum dicebant esse quoddam corpus, quod aliorum corporum judicabant esse principium. Et quia animam ponebantesse de natura illius corporis, quod dicebant esse principium, ut dicitur in primo de anima, per consequens sequebatur quod anima esset de substantia Dei. Juxta quam positionem etiam Manichaei, Deum esse quamdam lucem corporcam existimantes, quandam par- tern illius lucis animam esse posuerunt corpori alligatam. Autor of the post: Undefined Sic igitur illius totalis anirnre Post Date: Thu, 7 Aug 2008 10:42:16 +0000 Secundo vero processum fuit ad hoc quod aliqui aliquid incorporeum esse ap- prehenderunt ; non tamen a corpore separatum, sed corporis formam Unde et Varro dixit quod Deus est anima, mundum intuitu, vel motu et ratione gubernans : ut Augu. narrat 7 de Civit. Sic igitur illius totalis anirnre partem, aliqui posuerunt animam hominis : sicut homo est pars totius mundi ; non valentes intellects pertingere ad distinjruendos spiritualium substantiarum gradus, nisi s-ecundum dis- tinctiones corporum. Autor of the post: Undefined It is well known Post Date: Thu, 7 Aug 2008 10:54:21 +0000 Haec autem sunt omnia impossibilia, ut supra probatum est, unde manifeste falsum est animam esse de substantia Dei. (11) WE often find the intellect identified by the scholastics with the thing known, even when they treat of created intellects ; but this identity is limited to the purely ideal order, and denotes only the in timate union of the idea and the intellect. It is well known what importance they attached to matters and forms ; and this distinction is also applied to the phenomena of intelligence. Autor of the post: Undefined Thus St Thomas (Quodlibet 7 Post Date: Thu, 7 Aug 2008 11:05:17 +0000 Although the idea was considered as a thing distinct from the intellect, yet, as the in tellect is perfected by it, and placed in relation with the thing repre sented, they said that the intellect was the same as the thing known. W e must thus explain passages in St Thomas and other scholastics, since, although their expressions, if considered in isolation, would be inexact, they are not so, if regard be had to the meaning which they attributed to them, and which clearly follows from their funda mental principles. Thus St Thomas (Quodlibet 7 A. Autor of the post: Undefined dum actum est ornnino, id Post Date: Thu, 7 Aug 2008 11:21:33 +0000 2), to prove that the created intellect cannot know many things at the same time, says : " Sed quod intellectus simul intelligat plura intelligibilia, primo et principaliter, est impossibile. Cujus ratio est quia intellectus w. dum actum est ornnino, id est, perfecte res intellecta: ut dicitur in 3 de anima. Autor of the post: Undefined Undo intellectum simul plura intelligere Post Date: Thu, 7 Aug 2008 11:33:53 +0000 Quod quidem intelliyendum est non quod esscx.tia infcllectus fiat res intellecta vel species ejus ; sed quia complete informatur per speciem rei intellects, dum earn actu intelligit. Undo intellectum simul plura intelligere primo, idem est ac si res una simul esset plura. Autor of the post: Undefined Et hoc est quod Alga Post Date: Thu, 7 Aug 2008 11:52:05 +0000 In rebus enim materiabilus videmus quod una res nurnero non potest esse simul plura in actu, sed plura in potentia. " Unde patet quod sicut una res materialis non potest esse simul plura actu, ita unus intellectus non potest simul plura intelligere primo. Et hoc est quod Alga, dicit, quod sicut unum corpus non potest simul figurari pluribus tiguris ; ita unus intellectus non potest simul plura intelligere. Autor of the post: Undefined " By the first passage, we Post Date: Thu, 7 Aug 2008 12:03:26 +0000 Nee potest dici quod intellectas informetur perfecte simul pluribus speciebus intelligibilibus, sicut unum corpus simul informatur figura et colore ; quia figura et color non sunt formse unius generis, nee in eodem ordine accipiuntur quia non or- dinantur ad perficiendum in esse unius rationis ; sed omnes formse intelligibiles in quantum hujusmodi, sunt unius generis, et in eodem ordine se habent ad intellectum, in quantum perficiunt intellectum in hoc quod est esse intellectum in actu. Unde plures species intelligi biles se habent sicut figura plures, vel plures colores, qui smul in actu in eodem esse non possunt secundum idem." By the first passage, we see that the meaning of identity of the in tellect vith the thing known, is the same as explained in the beginning of this note ; to wit, the intimate union of the idea or intelligible species with the intellect, as the form with its matter, a form which perfects the intellect, makes it pass from potentiality to actuality, and places it in relation with the thing represented. Autor of the post: Undefined (14) THE distinction of geometrical Post Date: Thu, 7 Aug 2008 12:22:24 +0000 (12) THE doctrine of immediate intelligibility is susceptible of still further illustration ; but as this cannot be clearly done without examining at length the nature of ideas, which does not pertain to our present treatise, we shall reserve it for its proper place. (13) ENOUGH, perhaps, was not said in the text to enable all readers to form clear and complete ideas of the representation of causality ; but this doctrine, as regards the first intelligence, is closely allied to the questions on the foundation of the possibility even of non-existent things, questions which we cannot here inves tigate without reversing the order of subjects. (14) THE distinction of geometrical and non-geometrical orders of ideas is of the utmost importance in ideology. 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