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

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312 MAGISTRI GODBFBIDI DE FONTIBTJS pênes materiam, dicens quod ad iustitiam legalem ut [Cod. Q, fol. 186 V a ] distinguitur a particulari non solum pertinet talis finis et ordo materiae vel actus iustitiae particularis in ipsum, sed per se pertinet ad ipsam materiam cuiuslibet 19 ° alterius virtutis. Manifestum 191 est ergo quod differentiam essentialem intendit dare inter istas virtutes, scilicet 192 inter iustitiam legalem et alias virtutes spéciales. Eodem enim modo quo arguit quod iustitia legalis realiter 193 differt a iustitia 194 particulari, potest argui de illa in comparatione ad temperantiam et ad alias, est tantum circa passiones et operationes [Cod. V, fol 232 R a ] sic : temperantia secundum concupiscentiam carnalem ; sed iustitia legalis, licet sit etiam 195 circa illas, non est tamen tantum circa illas, sed est etiam circa passiones et operationes quae contingunt secundum 196 timorés et audacias ; et sic de aliis. Ergo realiter et essentialiter differt per se ab unaquaque virtute speciali sic seorsum considerata et comparata ad iustitiam legalem, secundum quod omnes virtutes simul in se 197 comprehendit. Si autem consideratur iustitia legalis omnes virtutes in se comprehendens in comparatione ad temperantiam in se comprehensam, sic differt ab illa non per se sed per accidens, in quantum scilicet ipsa iustitia legalis etiam simul cum temperantia comprehendit fortitudinem a qua per se differt ipsa temperantia, sicut dicitur totum differre a suis partibus per accidens [Cod. P, fol. 344 R 1 ']. Hoc etiam 198 patet ex parte finis qui principaliter et per se intenditur 199 in virtute, quia finis et bonum virtutis specialis quantum ad temperantiam et fortitudinem 200 consistit in convenienter aliquem se habere in his quae pertinent 201 ad materiam taris virtutis in ordine ad se ipsum absolute ; puta in convenienter passionari secundum delectationes et tristitias carnales. Item in convenienter passionari secundum timorés et audacias et in convenienter operari secundum huiusmodi passiones quantum spectat ad illum in quo sunt huiusmodi passiones. Finis autem et bonum virtutis specialis quae est iustitia particularis consistit in convenienter aliquem se habere in his quae pertinent ad materiam illius virtutis in ordine ad se ipsum non absolute, sed in habitudine ad alterum non quemcumque, sed ut est ahqua persona singularis secundum aliquam specialem rationem et habitudinem quam habet ad agentem et ad materiam actionis, ut scilicet aliquis recte 202 se habeat in restituendo vel in distribuendo aliquid alteri personae determinatae quod est sibi debitum. In hoc tamen per se et directe non intenditur bonum illius ad quem huiusmodi actus ordinatur, loquendo proprie de bono morali ; et ideo dictum est quod 203 agens agit id quod agit in ordine ad se ipsum , id est in ordine ad bonum suum morale, non tamen in ordine ad se ipsum 204 absolute, quia hoc bonum non convertit 205 ei nisi secundum quod per taie opus convenienter se habet ad alium ; propter quod etiam licet huiusmodi iustitia sit ad alterum non dicitur tamen 206 bonum alienum. Bonum autem generalis iustitiae consistit in convenienter aliquem se 207 habere in his quae pertinent
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Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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