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   Query type: 
    Query was: reason
  

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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  • the urge of his soul or some other high reason, but because the
  • become a Neoplatonist only up to a point. For that reason, his
  • We must ask ourselves: What was the reason for Augustine's
  • and almost the only reason for error which I could not avoid
  • understanding, of our reason, what we know as the sum of our
• Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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  • individuality. For this reason, these ideas take on such
  • this reason they are so full of human experience, and Augustine
  • sphere of thought and of reason. That is the essence of
  • possible for the reason to lead to other consequences than
  • faith and reason into harmony, to seek no contradiction between
  • content of human reason to that of human faith? How can
  • reason — what was then called the Intellect — we
  • reason, and what is revealed through faith can exist
  • he is straining reason to prove the existence of God, he has to
  • when Thomas departs from the paths of reason open to the
  • revealed and what is to be reached by reason are
  • original sin in our thought, in what we see as reason in
  • ourselves? Is it not just because reason has fallen from its
  • real truth? If Christ enters our reason, or something else
  • sinfulness of the reason was, in a way, responsible for
  • the truth of the reason which contradicts
  • through and through? For our reason is already vitiated through
  • the world. It is impossible that the ordinary reason should be
  • deny reason the right to mount the steps which would have
  • each other; they must be in harmony. But the ordinary reason
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• Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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  • reason. For Spinoza, although he is still completely buried
  • sum of reason is to be divided off from the sum of truth
  • cause for controversy between what the human reason can
  • “Critic of Pure Reason,” his
  • “Critic of Practical Reason,” and see how,
  • “Critic of Pure Reason” has not the fluency
  • behaviour. The reason for this is that the impulse of love,
  • reason. The unredeemed human reason alone could not raise
  • itself into the spiritual world. The redeemed human reason
  • every reason to study this climax, that there is a vast amount
• Title: Thomas Aquinas: Comment II: Man and the Intelligible World
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  • the intellect is the higher and more universal is the reason
  • reasons, and consequently of its works, since God ordains the
  • smaller activities through his reasons. And this is
  • which excludes the reasons of the works; secondly, the reasons
  • reasons, in so far as they are in God; wherefore they are
  • creatures share the intelligible reasons as applied to the
  • the reasons of the effects, so far as they lie in universal
  • universal reasons is a Something, which gives the first urge to
  • execution of the divine command, and for this reason we ascribe
  • reasons of the effects in the effects themselves. And this is
  • whatever surpasses the human reason, such as the mysteries of
  • greater degree. For this reason, everything in them is, as it
• Title: Thomas Aquinas: Comment III: Man and the Material World
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  • the reason that the highest of the lower Order is always in
  • this reason the heavenly bodies can penetrate each other and
• Title: Thomas Aquinas: Comment IV: Man as a Learning Being
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  • the noun “Reason,” which correspond to the Latin
  • strengthening of the normal human reason up to the point of
  • of reason is also a certain participation in the divine light;
  • light of reason, the natural light innate in man, is
  • reason that the manner of acquiring the knowledge
  • complete as it attains to its origin. But it contradicts Reason
  • is held by one opinion, which originates from some reason of
  • be added to it. For this reason, we call the increase of the
  • of the body, which is against reason, for matter exists for the
  • are known by reason of the fact that the species of the colours
  • substances, less universal forms; and here is the reason why it
  • ways of acquiring knowledge: first, when the seed of reason
  • reason is given doses by someone outside, one speaks of
  • steps which the reason implanted in him enables him to take. As
  • learning in another in the realm of his implanted reason. And
  • light of this reason, through which these primary concepts are
  • with certainty comes from the inwardly created light of reason,
• Title: Thomas Aquinas: Comment V: The Application of Intelligence to the Human Body
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  • purpose of fitting the created human reason into the spirit
  • creatures after their kind ... He Himself is perfect by reason
  • capacity to reason, and the sense of memory, cannot be
  • dependent on dryness. And similarly the reason can be given why
  • his constitution. The same reason can be adduced for certain
  • reason and hands, wherewith he can arm himself with weapons and
  • to the power of reasoning, which is open to countless ideas,
  • …The erect posture was given man for four reasons:
  • accomplishments, by reason of the fact that the brain in which
  • this must be said that for two reasons the excellence of the
  • other reason is that the excellence of the touch-sense follows
  • off the harmful. For this reason, Aristotle says ... that air
  • also the chattering of the teeth. For the same reason the arms
  • and does not confuse the reason too strongly, helps to produce
  • it confuses the reason, it hinders accomplishment also in the
  • to him than Anger, because by reason of a common Nature man has
  • desire, because anger is closer to reason than lust. ... If,
  • similarly. But in the domain of reason both anger and control
  • are natural to man, since reason in one sense induces anger, by
  • command of reason ... (Summa Theologica, I.,
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