Abhandlung über die Habitus
- Sprache:
- Englisch
- Status:
- Vollständiges Werk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Kein Scanrauschen festgestellt (automatische Messung über den ganzen Text, nicht von Hand geprüft)
- Umfang:
- ~59.200 Wörter · 281 Passagen
Dieses Werk zitieren
- APAThomas von Aquin. (n.d.). Treatise on Habits (part 2b) [Abhandlung über die Habitus]. Digital reproduction: SigPhi. https://sigphiai.com/de/works/thomas-aquinas/treatise-on-habits-part-2b
- MLAThomas von Aquin. Treatise on Habits (part 2b) [Abhandlung über die Habitus]. Digital reproduction, SigPhi, https://sigphiai.com/de/works/thomas-aquinas/treatise-on-habits-part-2b.
- ChicagoThomas von Aquin. Treatise on Habits (part 2b) [Abhandlung über die Habitus]. Digital reproduction, SigPhi. https://sigphiai.com/de/works/thomas-aquinas/treatise-on-habits-part-2b.
Angabe der Ausgabe, die SigPhi wiedergibt: SigPhi ist ihre digitale Reproduktion, nicht der Verlag. Das Erscheinungsjahr steht nicht in den Metadaten (daher „n.d.“), und der Übersetzer erscheint nur, wenn er verzeichnet ist.
Wovon es handelt
Der Traktat über die Habitus: wie das, was wir wiederholt tun, uns am Ende zu dem macht, was wir sind.
Kontext und Geschichte
Er ist die Grundlage der ganzen Tugendethik und das, was sie von einer Regelethik unterscheidet: es geht nicht darum zu wissen, was richtig ist, sondern darum, jemand zu werden, der es tut. Anmerkung zur Ausgabe: **dies ist ein Teil der Summa theologiae**, kein eigenständiges Werk. Der Titel stammt vom englischen Herausgeber, der die Traktate gesondert veröffentlicht hat. Zum Zitieren die Summa mit ihrer Quaestio- und Artikelnummer.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
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.…