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By Richard Price

This is often an OCR variation with no illustrations or index. it could actually have a number of typos or lacking textual content. besides the fact that, dealers can obtain a loose scanned replica of the unique infrequent booklet from you may also preview excerpts from the ebook there. dealers also are entitled to a loose trial club within the basic Books membership the place they could choose between greater than one million books for free of charge. Subtitle: really these Respecting the foundation of Our principles of advantage, Its Nature, Relation to the Deity, legal responsibility, Subject-Matter, and Sanctions; unique released by way of: revealed for T. Cadell in 1787 in 532 pages; matters: Christian ethics; Philosophy / Ethics & ethical Philosophy; faith / Christian Theology / Ethics;

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5, ed. Joseph T. Muckle, Algazel’s Metaphysics: A Medieval Translation (Toronto, 1933), 172–173: “Anima uero humana habet duas facies, unam ad partem superiorem que est vastitas superior eo quod ab illa acquirit sciencias, nec habet anima virtutem speculativam nisi respectu illius partis cuius debitum erat ut semper reciperet; et aliam faciem ad partem inferiorem, scilicet ad regendum corpus, et virtutem activam non habet nisi propter hoc”. For the original Arabic see Ghaz¯al¯ı, Maq¯as. id al-fal¯asifa, ed.

5, pp. 93–94: “Mores autem qui in nobis sunt non comparantur huic virtuti nisi quia anima humana, sicut postea scies, est una substantia, habens comparationem ad duo, quorum unum est supra eam et alterum infra eam, sed secundum unumquodque istorum habet virtutem per quam ordinatur habitus qui est inter ipsam et illud. Haec autem virtus activa est illa virtus quam habet anima propter debitum quod debet ei quod est infra eam, scilicet corpus, ad regendum illud; sed virtus contemplativa est illa virtus quam habet anima propter debitum quod debet ei quod est supra eam, ut patiatur ab eo et proficiat per illud et recipiat ex illo; tamquam anima nostra habeat duas facies, faciem scilicet deorsum ad corpus, quam oportet nullatenus recipere aliquam affectionem generis debiti naturae corporis, et aliam faciem sursum, versus principia altissima, quam oportet semper recipere aliquid ab eo quod est illic et affici ab illo.

F f. 33vb, O f. 29va: “Intelligentia eodem modo potest accipi dupliciter: uel pro habitu rerum intelligibilium, uel pro intelligibili affectione ex habitu intelligibilium procedente”. , F f. 33vb, O f. 29va: “Fronesis uero est cognitio summi boni cum dilectione eius, prout potest esse cognitio summi boni et per intelligibiles creaturas in quibus maxime relucet eius ymago secundum quod possibile est in creaturis suis relucere”. 54 See above, n. 12. 55 Arnulf of Provence, Divisio scientiarum, pp.

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