On EvilOxford University Press, 20/03/2003 - 560 من الصفحات The De Malo represents some of Aquinas' most mature thinking on goodness, badness, and human agency. In it he examines the full range of questions associated with evil: its origin, its nature, its relation to good, and its compatibility with the existence of an omnipotent, benevolent God. This edition offers Richard Regan's new, clear readable English translation, based on the Leonine Commission's authoritative edition of the Latin text. Brian Davies has provided an extensive introduction and notes. (Please note: this edition does not include the Latin text). |
المحتوى
| 55 | |
| 62 | |
| 68 | |
| 75 | |
| 80 | |
On Sins | 89 |
Does Sin Consist Solely of the Wills Act? | 95 |
Does Sin Consist chiefly of Acts of the Will? | 100 |
Can a Good or Bad Angel Sin Venially? | 302 |
Is Venial Sin by One without Charity Punished by Eternal Punishment? | 303 |
Are Any Venial Sins Remitted in Purgatory after This Life Ends? | 308 |
Does Sprinkling Holy Water Anointing the Body and the Like Remit Venial Sins in This Life? | 314 |
On the Capital Sins | 317 |
Is Pride a Special Kind of Sin? | 325 |
Does Pride Belong to Irascible Power? | 332 |
Does Gregory Appropriately Assign Four Species of Pride? | 338 |
Is Every Act Morally indifferent? | 103 |
Are Some Acts Morally Indifferent? | 109 |
Do Circumstances Specify Sins or Alter the Species of Sin By Transferring Them into Different Kinds of Sin? | 114 |
Do Circumstances Make Sins More Serious without Imputing Species to Sins? | 120 |
Do Circumstances Make Sins Infinitely More Serious Namely so as to Make Venial Sins Mortal? | 123 |
Are All Sins Equal? | 124 |
Are Sins More Serious Because They Are Contrary to a Greater Good? | 130 |
Does Sin Diminish Natural Good? | 132 |
Can Sin Destroy the Whole Natural Good? | 137 |
On the Causes of Sin | 141 |
Do Acts of Sin Come from God? | 146 |
Does the Devil Cause Sin? | 149 |
Can the Devil by Interior Persuasion Induce Human Beings to Sin? | 154 |
Does the Devil Suggest Every Sin? | 157 |
Regarding Human Sinners Can Ignorance Cause Sin? | 158 |
Is Ignorance a Sin? | 161 |
Does Ignorance Excuse or Diminish Sin? | 165 |
Can a Person Having Knowledge Sin out of Weakness? | 168 |
Do We Impute Sins Committed out of Weakness to Human Beings as Mortal Sins? | 173 |
Does Weakness Make Sin Less or More Serious? | 175 |
Can a Person Sin out of Malice That Is Deliberate Malice? | 177 |
Does the Sinner out of Malice Sin More Seriously Than the Sinner out of Weakness? | 181 |
Is Every Sin Done out of Malice a Sin against the Holy Spirit? | 184 |
Can Sins against the Holy Spirit Be Forgiven? | 189 |
On Original Sin | 193 |
What Is Original Sin? | 200 |
Is Flesh or the Soul the Subject in Which Original Sin Inheres? | 209 |
Does Original Sin Inhere in the Powers of the Soul Prior to Being in the Souls Essence? | 211 |
Does Original Sin Inhere in the Will Prior to Being in Other Powers? | 214 |
Is Original Sin Transmitted by Adam to All Descendants from His Seed? | 216 |
Do Those Begotten Only from Adams Matter Contract Original Sin? | 223 |
Are the Sins of Immediate Parents Transmitted by Physical Descent to Their Posterity? | 225 |
On the Punishment of Original Sin | 231 |
Does Original Sin Deserve Punishment of the Senses? | 237 |
Do Those Who Die with Only Original Sin Suffer the Torment of Internal Anguish? | 239 |
Are Death and Other Ills of This Life Punishment of Original Sin? | 242 |
Are Death and Like Ills Natural to Human Beings? | 245 |
On Human Choice | 253 |
On Venial Sin | 265 |
Does Venial Sin Diminish Charity? | 273 |
Can Venial Sin Become Mortal? | 279 |
Do Circumstances Make Venial Sins Mortal? | 285 |
Can Venial Sin Belong to Higher Reason? | 287 |
Can Venial Sin Belong to Sense Appetites? | 292 |
Could Adam in the Condition of Innocence Have Sinned Venially? | 295 |
Are the First Movements of the Sense Appetites of Unbelievers Venial Sins? | 300 |
On Vainglory | 341 |
Is Vainglory a Mortal Sin? | 344 |
Do We Appropriately Assign Disobedience Boasting Hypocrisy Contention Obstinacy Discord and Audacity for Novelties as the Daughters of Vaingl... | 348 |
On Envy | 351 |
Is Envy a Mortal Sin? | 354 |
Is Envy a Capital Sin? | 359 |
On Spiritual Apathy | 361 |
Is Spiritual Apathy a Special Kind of Sin? | 364 |
Is Spiritual Apathy a Mortal Sin? | 366 |
Is Spiritual Apathy a Capital Sin? | 369 |
On Anger | 371 |
Can Anger Be a Sin? | 377 |
Is Anger a Mortal Sin? | 380 |
Is Anger a Less Serious Sin Than Hate and Envy and the Like? | 384 |
Is Anger a Capital Sin? | 386 |
On Avarice | 389 |
Is Avarice a Mortal Sin? | 392 |
Is Avarice a Capital Sin? | 395 |
Is Lending at Interest a Mortal Sin? | 397 |
On Gluttony | 405 |
Is Gluttony a Mortal Sin? | 408 |
Does Gregory Appropriately List the Species of Gluttony? | 412 |
Is Gluttony a Capital Sin? | 415 |
On Sexual Lust | 419 |
Is Every Act of Sexual Lust a Mortal Sin? | 423 |
Are Fornication Adultery Incest Seduction of a Virgin Rape and Sins Contrary to Nature the Species of Sexual Lust? | 430 |
Is Sexual Lust a Capital Sin? | 431 |
On Devils | 435 |
Are Devils Evil by Their Nature or Their Will? | 444 |
Did the Devil in Sinning Desire Equality with God? | 452 |
Did the Devil Sin or Could He Have Sinned at the First Moment of His Creation? | 458 |
Sun Devils Free Choice Return to Good after Their Sin? | 467 |
Is a Devils Intellect So Darkened after Sin That It Can Error Be Deceived? | 474 |
Do Devils Know Future Things? | 482 |
Do Devils Know Our Interior Thoughts? | 490 |
Can Devils Alter Material Substances by Changing the Substances Forms? | 495 |
Can Devils Cause the Locomotion of Material Substances? | 500 |
Can Devils Affect the Souls Cognitive Powers Regarding the Internal or External Senses? | 503 |
Can Devils Affect Human Beings Intellect? | 509 |
Glossary of Terms | 515 |
Glossary of Authors and Works Cited | 521 |
Comparable Passages in Other Works of Aquinas | 525 |
NonBiblical Texts Cited | 527 |
Select Bibliography | 531 |
| 537 | |
طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
actual Adam Alexander of Hales angels anger Aquinas Aquinas's Aristotle Article Augustine says avarice belongs body charity circumstance City of God Commentary on Genesis concupiscible power consider consists contrary corruption creature deeds deficiency desire devils diminished Dionysius says disordered Divine Names emotions envy Ethics example exist external acts following reasons fore fornication free choice genus glory gloss gluttony God's Gospel of John grace Gregory habit Holy Spirit human nature Ibid ignorance insofar intellect intrinsically kind knowledge Literal Commentary malice malo material substances matter moral acts moral fault moral wrong mortal sin move movement one's ordination original justice original sin person Peter Lombard Philosopher says pleasure pride privation punishment regarding seems semen sense appetites sexual lust soul soul's speaking species spiritual apathy ST I-II Summa contra gentiles takes things thinks Thomas Aquinas understand vainglory venial sin venial sins virtue voluntary
مقاطع مشهورة
الصفحة 21 - For what is that which we call evil but the absence of good? In the bodies of animals, disease and wounds mean nothing but the absence of health; for when a cure is effected, that does not mean that the evils which were present— namely, the diseases and wounds— go away from the body and dwell elsewhere: they altogether cease to exist; for the wound or disease is not a substance, but a defect in the fleshly substance,— the flesh itself being a substance, and therefore something good, of which...
الصفحة 25 - But nevertheless, on the one hand I have a clear and distinct idea of myself, in so far as I am simply a thinking, non-extended thing; and on the other hand I have a distinct idea of body, in so far as this is simply an extended, non-thinking thing. And accordingly, it is certain that I am really distinct from my body, and can exist without it.
الصفحة 39 - Aquinas would reply that my actions are free if nothing in the world is acting on me so as to make me perform them, not if God is not acting in me. According to him, what is incompatible with human free will is 'necessity of coercion...
الصفحة 44 - The knowledge that is natural to us has its source in the senses and extends just so far as it can be led by sensible things; from these, however, our understanding cannot reach to the divine essence.
الصفحة 51 - Goodness should be associated above all with God. For goodness is consequent upon desirability. Now things desire their perfection; and an effect's perfection and form consists in resembling its cause, since what a thing does reflects what it is. So the cause itself is desirable and can be called 'good', what is desired from it being a share in resembling it.
الصفحة 19 - Since it is God's nature to exist, he it must be who properly causes existence in creatures, just as it is fire itself which sets other things on fire. And God is causing this effect in things not just when they begin to exist, but all the time they are maintained in existence. . . . Now existence is more intimately and profoundly interior to things than anything else, for everything as we said is potential when compared to existence.
الصفحة 21 - ... mean that the evils which were present— namely, the diseases and wounds— go away from the body and dwell elsewhere: they altogether cease to exist; for the wound or disease is not a substance, but a defect in the fleshly substance,— the flesh itself being a substance, and therefore something good, of which those evils— that is, privations of the good which we call health— are accidents.
الصفحة 39 - Aquinas, however, would reply that my actions are free if nothing in the world is acting on me so as to make me perform them, not if God is not acting in me. According to him, what is incompatible with freedom is "necessity of coercion...
الصفحة 33 - And so, as being the principle through which the universe is created, divine wisdom means art, or exemplar, or idea, and likewise it also means law, as moving all things to their due ends. Accordingly, the Eternal Law is nothing other than the exemplar of divine wisdom as directing the motions and actions of everything