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

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322 MAGISTRI GODEFRIDI DE FONTIBTJS si amicitia dissolvatur, « aliae virtutes 47 pereunt ». Et ex istis patet quod amicitia est quidam habitus ex consuetudine et frequentia actuum acqui- situs. Quod etiam déclarât Philosophus in (7) in eodem. Distinguens enim inter amicitiam et amationem, dicit « quod amatio assimilatur passioni, amicitia autem habitui ». Amatio autem simplex potest esse ad inanimata. Amici autem redamant 48 cum electione. Redamare 49 enim quod pertinet ad rationem amicitiae, quia non est nisi rationabilium ad invicem, non fit nisi ex electione ; electio autem ab habitu fit, et bonum vo- [Cod. P, fol 347 Ra ] lunt amatis 50 illorum gratia 51 , non secundum passionem sed secundum habitum ; et cetera. Et de tali quidem virtute amicitiae planum est quod non est generalis non respicit quia a generalitate vel communitate obiecti et finis principalis ; bonum multitudinis sive communitatis, sed tantum bonum unius vel paucorum quia [Cod . V, fol ; 233 Va ] in eodem octavo 52 dicit Philosophus (8) « quod multis esse amicum secundum perfectam amicitiam 53 non contingit » ; quia cum talis amicitia, quae scilicet est propter bonum virtutis et ad quam M , ut praedictum, plura requiruntur de quibus non potest haberi certitudo respectu multorum ; ipsa enim est perfecta et quasi maxima quae potest esse inter homines secundum cursum naturalem et cuidam superabundantiae 66 in amando assimilatur ; superabundans autem amor non est natus fieri ad multos ; ideo 56 , et caetera. Est tamen sic generalis, sicut amor quo aliquis amat se ipsum dici potest generalis non 67 generalitate finis communis, ut dictum est ; quia non disponit vel perficit hominem in ordine ad multitudinem cuius sit pars, sed in ordine ad se ipsum et sic in ordine ad bonum unius tantum. Sed quia istud unius bonum quod amans vult sic 58 amato non consistit in bono unius virtutis tantum, sed sub quadam generalitate inde- terminate includit omne bonum possibile ille cuius bonum respicit iste amor, ideo quadam generalitate alicuius totius quasi integralis multa in se agregantis est huiusmodi virtus generalis non secundum suam essentiam et naturam sed quantum ad obiectum 59 materiale quod respicit, scilicet quantum ad bonum quod amans vult illi 60 qui per se et propter se amatur. Sicut enim in iustitia legali per se obiectum eius et principale est communitas continens quibus per iustitiam iustus vult et operatur non multos [Cod. K, fol. 78 Rb ] solum bonum unum 61 determinatum 62 , sed omne bonum quod cedit ^3 ad profectum 64 illius ; et sic 65 est generalis respectu duorum, scilicet respectu eius cui vult et operatur bonum, et res- [Cod. P, fol. 347 Rb ] pectu boni quod vult [Cod. Q, fol. 188 Ra ] et operatur ; ita etiam in proposito obiectum primum et principale amicitiae proprie dictae, scilicet quod propter se amatur, non est aliquod bonum 66 commune, sed aliquid determinatum. Sed 67 obiectum secundarium, quod scilicet amans vult amico, habet communitatem modo supradicto. Non sic autem est de aliis vir [Cod. R, fol. 236 V a ]
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Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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