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    Query was: matter
  

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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  • matter itself and not to be in the service of some Party or
  • thus impartially of the matters I have indicated.
  • “spirit” and “matter” mean nothing to
  • does not rise above what the senses know as matter. It is true
  • meaning for Manichaeism to speak of either matter or spirit,
  • satisfied with this very quality which regarded matter
  • matter as something spiritual and of the spiritual as something
  • we call a life of the soul free from matter; he does not
  • its turn creates the matter in which it is embodied. So that
  • for it the words and concepts of matter and spirit have as yet
  • from error of matter — itself incapable of sin. It was
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • mankind must be spiritually lost — no matter what it
  • sin and others to grace, but that the matter is this, that it
  • understanding of the matter. For whoever has a sense of the
  • as a matter of fact difficult to do this; for scarcely do we
  • described as if he had two paths to the divine; and as a matter
  • concepts and ideas which as a matter of fact reflect on to both
  • in such a way as if at one time we have formulated the matter
  • lamb-matter; but he doesn't become a lamb; the matter doesn't
• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • into a higher sphere. As a matter of fact, this necessity has
  • it is true, if the matter is to have a scientific basis, a
  • The matter is this: I look at the visible world, it is
• Title: Thomas Aquinas: Comment I: Thomas and Platonism
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  • apart from matter,” and the same of the horse and other
  • its special forms separated from matter. Agreement with
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • and the kingdom of the human soul, bound to matter, and
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • Original matter Thomas does not think of as a vessel —
  • matter,” the absolute bare “potentiality,”
  • bodily matter, which can be seen by considering the various
  • forms, has an activity which completely surpasses matter, and
  • necessarily far surpass bodily matter, and cannot be quite
  • matter, and communicates to it its own “esse,” it
  • is a body-form it is touched by bodily matter for
  • matter.
  • matter, free from sickness and death. Since the Fall the body
  • matter as pure movement. It is material, not in the sense of
  • moving and causing motion in matter. It is itself therefore
  • Kingdom of matter can cause destruction.
  • man ranges over the realm of matter in which the heavenly
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • in corporeal matter, and therefore it gains knowledge naturally
  • of nothing which has not its form in matter, or which cannot be
  • known through matter ...
  • of the body, which is against reason, for matter exists for the
  • is nearest bodily matter. And this can be seen in the following
  • of that kind of matter which is known through it, as the pupil
  • substances and that which stands next to matter.
  • matter, and a “middle,” namely, that which is
  • composed of matter and form. Similarly, we must differentiate
  • matter, its intellectual forms must also necessarily be nearest
  • comprehend the forms of material things apart from matter
  • with the eye but not its matter — and on the other hand
  • Moreover, the real basis of growth and decay is matter, and a
  • matter. Things composed of matter and form are intrinsically
  • immaterial forms which transcend the measure of matter are
  • exalted above matter, which is shown by its function: for we
  • it from matter. Thus the intellect is, in accordance with its
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • not composed of matter and form, the differentiation of one
  • but from matter in which it is created. Thus, we can
  • mode, because matter as such is imperfect, whereas an
  • Man's body had to be created out of the matter of the four
  • soul and its accomplishments. For the matter is there for the
  • necessary arrangement of matter with regard to that which the
  • proportioned to its matter. And from this follows that men with