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• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • which never cease — according to Augustine's view —
  • himself according to his exterior, his vessel. But that is at
  • which, according to Plotinus stands above the
  • according to which humanity becomes a whole, and the urge in
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • other object than to array thought upon thought according to
  • general concepts which the Schoolmen according to ancient usage
  • he experiences the real, and the universal. So that according
  • one sees with the super-senses cannot, according to the
  • cannot of its own accord comprehend the content of the highest
• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • — such is the extent of Kant's certainty, according to
  • when seen in accordance with truth is quite different from the
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • governed by the higher according to the circumstance that among
  • into three Orders, according to the three types of being,
  • according to the three types of being, which belong to the
  • universal causes, preferably if they function according to the
  • “Principalities,” according to Gregory, or
  • “Virtues” according to Dionysius, so that they may
  • faith. The highest Order of this Hierarchy is called, according
  • attributed to the “Virtues” But according to
  • accordance with the functions of each order. The lowest Order
  • according to his own essence, one sees him more perfectly than
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • This “implanting” occurs according to the
  • According to Aristotelian doctrine, however, which Thomas never
  • or “humana” was, according to Thomistic doctrine,
  • heavenly body has according to Aristotle and Thomas a quite
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • everything according to Him, just as we know and judge
  • knowledge of the sense world, and accordingly also His essence
  • created intellect according to its nature, but through Glory
  • According to the Platonists' supposition (that the soul carries
  • according to the arrangement of Nature, human souls are the
  • manner according to which the species of the object known lies
  • on the body according to its substance; and all powers and
  • something of actuality and something of potentiality according
  • are comprehensible not according to reality, but only to
  • accordance with what has been said, the intellect, with which
  • it follows that it is active of its own accord. Therefore, it
  • it from matter. Thus the intellect is, in accordance with its
  • intellectual activity, it can remain real of its own accord, as
  • Foundations for an Extension of the Art of Healing according
  • implanted by Nature in one comes of its own accord to the
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • differentiated only according to their existence as pure soul.
  • the Angels, but not to men). But the division according to mere
  • within the same species according to their number, if they are
  • naturam ex qua fit,” according to the pre-existing
  • as the object, on which the spiritual individual, in accordance
  • acquires — according to Thomas — his individual
  • effect pre-exists according to its power in the effective
  • which different effects pre-exist in their causes, according to
  • according to power, namely Fire and Air, since life is passed
  • according to substance. For in no other way could there be a
  • thing, also not simply for itself, but according to His
  • arranged the best in accordance with the total arrangement. But
  • according to their basis and their size. And that the heart
  • organ of touch is, according to Thomas, the heart and lung
  • accordance with his own temperament, then Anger is more natural
  • man, according to his kind (as rational being), not to have any
  • Anger, like every other passion, according to Thomistic