Tractat sobre els hàbits
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~59.200 paraules · 281 passatges
Cita aquesta obra
- APATomàs d'Aquino. (n.d.). Treatise on Habits (part 2b) [Tractat sobre els hàbits]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/thomas-aquinas/treatise-on-habits-part-2b
- MLATomàs d'Aquino. Treatise on Habits (part 2b) [Tractat sobre els hàbits]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/thomas-aquinas/treatise-on-habits-part-2b.
- ChicagoTomàs d'Aquino. Treatise on Habits (part 2b) [Tractat sobre els hàbits]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/thomas-aquinas/treatise-on-habits-part-2b.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
El tractat sobre els hàbits: com allò que fem repetidament ens acaba fent com som.
Context i història
És la base de tota l'ètica de les virtuts, i el que la fa diferent d'una ètica de regles: no es tracta de saber què està bé sinó d'arribar a ser algú que ho fa. Avís d'edició: **això és una part de la «Summa theologiae»**, no cap obra independent. El títol és de l'editor anglès, que va publicar els tractats per separat. Per citar, la Summa amb el seu número de qüestió i article.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
Obj. 3: Further, man is the subject of virtue and sin, inasmuch as he is partaker of reason. Now ignorance excludes knowledge which perfects the reason. Therefore ignorance excuses from sin altogether. On the contrary, Augustine says (De Lib. Arb. iii, 18) that "some things done through ignorance are rightly reproved." Now those things alone are rightly reproved which are sins. Therefore some things done through ignorance are sins. Therefore ignorance does not altogether excuse from sin. I answer that, Ignorance, by its very nature, renders the act which it causes involuntary. Now it has already been stated (AA. 1, 2) that ignorance is said to cause the act which the contrary knowledge would have prevented; so that this act, if knowledge were to hand, would be contrary to the will, which is the meaning of the word involuntary. If, however, the knowledge, which is removed by ignorance, would not have prevented the act, on account of the inclination of the will thereto, the lack of this knowledge does not make that man unwilling, but not willing, as stated in Ethic. iii, 1: and such like ignorance which is not the cause of the sinful act, as already stated, since it does not make the act to be involuntary, does not excuse from sin. The same applies to any ignorance that does not cause, but follows or accompanies the sinful act. On the other hand, ignorance which is the cause of the act, since it makes it to be involuntary, of its very nature excuses from sin, because voluntariness is essential to sin. But it may fail to excuse altogether from sin, and this for two reasons. First, on the part of the thing itself which is not known. For ignorance excuses from sin, in so far as something is not known to be a sin.…