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WHETHER TRUTH RESIDES ONLY IN THE INTELLECT?

We proceed thus to the First Article:—

Objection 1. It seems that truth does not reside only in the intellect, but rather in things. For Augustine (Soliloq. ii. 5) condemns this definition of truth, That is true which is seen; since it would follow that stones hidden in the bosom of the earth would not be true stones, as they are not seen. He also condemns the following,

On the contrary, It is written: The Lord knoweth the thoughts of men. But enunciable things are contained in the thoughts of men. Therefore God knows enunciable things.

I answer that, Since it is in the power of our intellect to form enunciations, and since God knows whatever is in His own power or in that of creatures, as said above, it follows of necessity that God knows all enunciations that can be formed.

He knows evil things also; as by light is known darkness. Hence Dionysius says (Div. Nom. vii.): God through Himself receives the vision of darkness, not otherwise seeing darkness except through light.

Whoever knows a thing perfectly, must know all that can be accidental to it. Now there are some good things to which corruption by evil may be accidental. Hence God would not know good things perfectly, unless He also knew evil things. Now a thing is knowable in the degree in which it is; hence, since this is the essence of evil that it is the privation of good, by the very fact that God knows good things,

It mst be said that the act of God’s intellect is His substance. For if His act of understanding were other thn His substance, then something else, as the Philosopher says, would be the act & perfection of the divine substance, to which the divine substance would be related, as potentiality is to act, which is altogether impossible; because the act of understanding is the perfection and act of the one understanding.

I answer that, In God there exists the most perfect knowledge. To prove this, we must note that intelligent beings are distinguished from non-intelligent beings in that the latter possess only their own form; whereas the intelligent being is naturally adapted to have also the form of some other thing; for the idea of the thing known is in the knower.

Obj. 3. Further, all knowledge is universal, or particular. But in God there is no universal nor particular (Q. III., A. 5). Therefore in God there is not knowledge.

On the contrary, The Apostle says, O the depth of the riches of the wisdom and of the knowledge of God(Rom. xi. 33).

Objection 1. It seems that in God there is not knowledge. For knowledge is a habit; and habit does not belong to God, since it is the mean between potentiality and act. Therefore knowledge is not in God.

Obj. 2. Further, since science is about conclusions, it is a kind of knowledge caused by something else which is the knowledge of principles. But nothing is caused in God; therefore science is not in God.

Since everything is knowable accrding as it is actual, Gd, Who is pure act without any admixture of potentiality, is in Hmslf supremely knowable. But what is supremely knowable in itself, may nt be knowable 2 a particular intellect, on account of the excess of the intelligible object above the intellect; as, for example, the sun, which is supremely visible, cannot be seen by the bat by reason of its excess of light.

because even if æviternal things had always been, and would always be, as some think, and even if they might sometimes fail to be, which is possible to God to allow; even granted this, æviternity would still be distinguished from eternity, and from time.

I answer that, Æviternity differs from time, and from eternity, as the mean between them both. This difference is explained by some to consist in the fact that eternity has neither beginning nor end, æviternity, a beginning but no end, and time both beginning and end. This difference, however, is but an accidental one, as was shown above, in the preceding article;

I answer that, Æviternity differs from time, and from eternity, as the mean between them both. This difference is explained by some to consist in the fact that eternity has neither beginning nor end, æviternity, a beginning but no end, and time both beginning and end. This difference, however, is but an accidental one, as was shown above, in the preceding article; because even if æviternal things had always been, and

a word, fasadnost, 'facade-ness'- for this culture of false appearances.

SWIFT codes (key identifying information for international banks) to exclude the targeted country from the international banking system. Still more escalatory is commerce raiding, ranging from I hunt, my friends hunt, to everyone hunts the targeted country’s ships. The continuum ends with blockade: leave port and all your ships—merchant or military—will be sunk. The continuum embodies escalatory denial.

This maritime peace-to-war continuum includes a range of sanctions, beginning with I sanction, my friends sanction, and everyone sanctions a targeted country by refusing to buy, sell, or both for one, multiple, or all items.

The continuum proceeds to impounding a targeted country’s merchantmen in my ports, my friends’ ports, or all ports. It can escalate further to shutting down

Skäggaffären

sovereign territory and pursue a negative-sum, wealth-destroying quest for its control, sea powers generally view the world in terms of potential markets and maritime commons for positive-sum trade and cumulative economic growth.

Unlike land powers—which face immediate threats on their borders that force a focus on national security—sea powers, given the comparative security afforded by a moat, can focus on national prosperity and oceanic trade as a means to that security. This gives rise to differing preoccupations: Whereas land powers often view both land and sea as

Rolig och vass så långt.

Gannibals fritagande

Hence whoever thinks that he is in the Xian faith should observe z infallible rule of Cyprian that z majority always continues in the faith & true law, & whoever separates himself from it separates himself from z church of z faithful. Hence Cyprian says 2 Florentius & Pupianus: “If certain 1 have fallen away from z faith, has their unbelief disproved z fidelity of God? No! God tells the truth & every man is a liar.

Trinity in the church — we now find that the church has three orders; namely, the church triumphant [in heaven], the church sleeping [in purgatory] and the church militant [on earth] and that every order again is divided into three choirs with many additional threefold gradations in each choir.

My child, one of the surest ways to ensure your happiness is to have
preserved your self-respect, so that you can look back on your whole life
without shame or remorse, without seeing a dishonourable act, nor a time
when you have wronged someone without having made amends.

Freedom for an individual is to have the will to act in accordance with
what his intelligence leads him to recognise as being most useful to him.

Surely they were all violating the principle of equal rights by debarring women from citizenship rights, and thereby calmly depriving half
of the human race of the right to participate in the formation of the laws.


detta är ungefär det första argumentet som tonåringar brukar hitta i denna fråga. Gott att se att det är sedan länge etablerat.

Habit can so familiarise men with violations of their natural rights that those who have lost them neither think of protesting nor believe they are
unjustly treated.
Some of these violations even escaped the notice of the philosophers and legislators who enthusiastically established the rights common to all members of the human race, and made these the sole basis of political
institutions.