Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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90 MAGISTRI GODEFRIDI DE FONTIBUS de non faciendo in universali 74 . Haec enim 75 iudicia, ut dictum est, non répugnant. Similiter etiam in viro iusto est dicendum quod ipse habet considerationem in universali de hoc quod est mendacium faciendum in quantum [Cod. Q, fol. 150 Vb ] est vitae conservativum ; sed in quantum cum vitae consideratione consideratur malum vitii, scilicet exclusio veritatis, sic non iudicat mendacium esse faciendum ; immo iudicat non faciendum ; et sic non habet notitiam de mendacio faciendo in particulari sed solum in universali. Sed habet notitiam de mendacio fugiendo in 76 particulari, quia iudicat quod non obstante quod fugere mendacium in dicendo veritatem vitam excludit, nihilominus mendacium iudicat esse fugiendum quia bonum veritatis excludit. Et sic patet quod iste " qui iudicat esse mentiendum propter vitam, non obstante quod habet annexum illud malum quod est exclusio veritatis, habet notitiam de mendacio 7S fugiendo solum in universah et non in particulari ; de mendacio vero faciendo in particulari; et ille qui iudicat non esse mentiendum propter amorem veritatis non obstante quod per hoc excluditur 79 vita temporalis, habet [Cod. R, fol. 196 V a ] notitiam [Cod. V, fol. 197 R b ] de mendacio faciendo solum in universali, sed de mendacio non faciendo in particulari. Quod autem taies notitiae non sint plures [Cod. P, fol. 273 V a ] ut plures, nec proprie contrariae, patet per hoc quod etiam in una propositione 80 possunt 81 includi ab iniusto sub hac forma 82 : illud quod est malum et fugiendum propter amorem veritatis, est autem bonum propter conservationem vitae temporahs, est faciendum ; mentiri autem est malum propter veritatis 8S exclusionem, bonum autem propter vitae conservationem ; ergo est faciendum. Virtuosus autem qui fortius vult rectitudinem veritatis quam conservationem vitae temporahs praedicta sic coniungendo sic arguit : illud quod est 84 vitae conservativum et sic bonum et faciendum, est tamen malum quia veritatis exclusivum, est fugiendum ; mendacium est huiusmodi ; ergo mendacium est fugiendum. Et quia cessante passione vel tentatione vel augmentata virtute fortitudinis et patientiae, iste qui ut sic habet de mendacio fugiendo 85 solum iudicium in universali, iudicaret illud fugiendum in particulari, ideo tahs dicitur habere iudicium de mendacio fugiendo in particulari in habitu, licet non in actu. Habet tamen in actu iudicium de mendacio fugiendo in universali et non solum in habitu. Et secundum hoc, distinctio Philosophi (13) in septimo Ethicorwm,, ubi dicit quod aliquis potest dici scire aliquid duphciter : in universah vel in particulari, item in habitu vel 86 actu, uno modo potest sic intelligi quod ista membra ad cognitiones diversas in actu referentur 87 ; alio vero modo oportet quod ad diversas cognitiones 88 referantur quarum una est sic in habitu quod nullo modo est in actu, alia vero est in actu. Nam cum scire mendacium in actu fugiendum quidem sic 89 quod solum in universali et non in actu sic 90 quod in particulari sit scire in habitu respectu huius quod est scire mendacium fugiendum in actu, sic scilicet quod in parti-
Ql 0D1 LBETUH DUODEOIMUM 0] culari secundum hoc idem est scire aliquid in univei ali el -• ire illad i r habita, et scire aliquid in particulari '"' el Bcire illud in actti el rie intelligiturqtiod ali(|uid potest sriii in actu dupliciter "velinactu complète rel in w Cod.P, fol. 273 V''|tu incompleto ,,: :-i autem accipitur scire i .mi fagiendum in habitu sic quod niliil de hue cogitetiir in aetn propter vehementiam paarionû vel tentationis. sie distinguitur scire in habitu a scire in actu tara in anivi quam in particulari ; et sic non sunt idem scire in universali et scire in habitu, quia scire in habitu sic est aullo modo scire m ire autem in univi est scire in actu quodam incomplète.
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B 765 • G593 Q6 FasG. U-l4 GODEFR
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Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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