![]() ![]() ![]() Primam ergo unionem amor facit effective, quia movet ad desiderandum et quaerendum praesentiam amati, quasi sibi convenientis et ad se pertinentis. iv, 6), "Well did one say to his friend: Thou half of my soul." Hence a friend is called a man's "other self" (Ethic. In like manner when a man loves another with the love of friendship, he wills good to him, just as he wills good to himself: wherefore he apprehends him as his other self, in so far, to wit, as he wills good to him as to himself. For when we love a thing, by desiring it, we apprehend it as belonging to our well-being. love of concupiscence and love of friendship each of these arises from a kind of apprehension of the oneness of the thing loved with the lover. The second is union of affection: and this union must be considered in relation to the preceding apprehension since movement of the appetite follows apprehension. The first is real union for instance, when the beloved is present with the lover. I answer that, The union of lover and beloved is twofold. Et inde est quod amicus dicitur esse alter ipse, et Augustinus dicit, in IV Confess., bene quidam dixit de amico suo, dimidium animae suae. Similiter cum aliquis amat aliquem amore amicitiae, vult ei bonum sicut et sibi vult bonum, unde apprehendit eum ut alterum se, inquantum scilicet vult ei bonum sicut et sibi ipsi. ![]() Cum enim aliquis amat aliquid quasi concupiscens illud, apprehendit illud quasi pertinens ad suum bene esse. Cum autem sit duplex amor, scilicet concupiscentiae et amicitiae, uterque procedit ex quadam apprehensione unitatis amati ad amantem. Quae quidem unio consideranda est ex apprehensione praecedente, nam motus appetitivus sequitur apprehensionem. Una quidem secundum rem, puta cum amatum praesentialiter adest amanti. Respondeo dicendum quod duplex est unio amantis ad amatum. Nom., quod amor quilibet est virtus unitiva. Sed contra est quod dicit Dionysius, IV cap. Therefore union is the effect of knowledge rather than of love. But the lover in act is not the beloved in act. Objection 3: Further, the sense in act is the sensible in act, and the intellect in act is the thing actually understood. Ergo unio magis est effectus cognitionis quam amoris. Non autem amans in actu fit amatum in actu. Praeterea, sensus in actu fit sensibile in actu, et intellectus in actu fit intellectum in actu. Therefore union is not an effect of love. On the other hand, love does not cause union of likeness, but rather is caused by it, as stated above ( Question, Article ). But love does not cause union of essence else love could not be between things essentially distinct. Objection 2: Further, every union is either according to essence, thus form is united to matter, accident to subject, and a part to the whole, or to another part in order to make up the whole: or according to likeness, in genus, species, or accident. Unionem autem quae est per similitudinem, amor non causat, sed magis ab ea causatur. Sed amor non causat unionem essentiae, alioquin nunquam haberetur amor ad ea quae sunt per essentiam divisa. Praeterea, omnis unio aut est per essentiam, sicut forma unitur materiae, et accidens subiecto, et pars toti vel alteri parti ad constitutionem totius, aut est per similitudinem vel generis, vel speciei, vel accidentis. 4:18): "Be zealous for that which is good in a good thing always" (speaking of himself, according to a gloss), "and not only when I am present with you." Therefore union is not an effect of love. But love is compatible with absence for the Apostle says ( Gal. Objection 1: It would seem that union is not an effect of love. IV, bonum aemulamini in bono semper (loquens de seipso, ut Glossa dicit), et non tantum cum praesens sum apud vos. Sed amor compatitur secum absentiam, dicit enim apostolus, ad Galat. Videtur quod unio non sit effectus amoris. (6) Whether love is cause of all that the lover does?Īd primum sic proceditur. Sexto, utrum amor sit causa omnium quae amans agit. (5) Whether love is a passion that is hurtful to the lover? Quinto, utrum amor sit passio laesiva amantis. (3) Whether ecstasy is an effect of love? ![]() Tertio, utrum extasis sit effectus amoris. (2) Whether mutual indwelling is an effect of love? We now have to consider the effects of love: under which head there are six points of inquiry: Chinese language is preferred.Fathers of the English Dominican Provinceĭeinde considerandum est de effectibus amoris. Would anyone kindly translate it for me into Chinese or English. I am eager to learn what the language of following is. Sorry to post this not related to Chinese language here. ![]()
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