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

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364 MAGISTBI GODEFRIDI DE FONTIBUS R b ] in illis ponere aliam a iustitia heroica generalem quantum ad virtutas ac- quisitas quae esset essentialiter distincta ab aliis quia, prout ibi pertractat Commentator (5), « cum quis dirigit temperantiam super omnem temperatum, dicitur talis virtus heroica et divina ». Similiter 153 si quis fortis fiât super omnem hominem fortem, talis fortitudo dicitur heroica et divina. Et sic etiam in aliis 154 est intelligendum, scilicet quod est quaedam virtus heroica quae est iustitia, et quaedam quae est liberalitas et quod quaelibet harum est quaedam virtus specialis per se 155 essentialiter ab aliis distincta 156 ; et non est ponenda inter heroicas aliqua generalis nisi 157 heroica, quae est iustitia legalis. Ad aliud cum arguitur quod non solum caritas vel amicitia praeter iusti- tiam est virtus generalis, sed etiam 158 magnanimitas, quia virtus quae in omnibus [Cod. P, fol. 361 V a ] specialibus virtutibus operatur est virtus generalis; sed magnanimitas est huiusmodi secundum quod dicit Philosophus (6) quarto Ethicorum « quod ad magnanimum pertinet quod est in unaquaque virtute magnum » ; dicendum quod magnanimitas non est generalis aliqua generalitate praedictarum gênera- [Cod. R, fol. 244 R b ] litatum quia habet spéciale obiectum, scilicet bonum honoris magni et actus eius proprius et immediatus est convenienter passionari et affici respectu bonorum magnorum et convenienter operari in ordine ad bonum quod est in illis ; nec est honor bonum aliquod 159 commune vel générale totalitate alicuius 160 continentiae multorum quasi totius integralis ; nec etiam generalitate causalitatis et virtutis, licet sit quoddam magnum bonum in génère exteriorum bonorum 161 ; et ideo illud quod agit magnanimus non agit in ordine ad alterum etiam ut est aliqua persona determinata et multo minus [Cod. 0, fol. 194 V b ] in ordme ad 162 aliquod bonum [Cod; V, fol. 241 Rb ] commune modo praedicto ; sed in ordine ad se ipsum, scilicet ut bene se habeat respectu magnorum honorum 163 . Sed quia honor est 164 maximum bonorum exteriorum 165 quae in usum 166 hominis veniunt et est propinquissimum virtuti m quantum est quaedam rectificatio de virtute alicuius ; quia etiam 167 Deo et optimis exhibetur et propter honorem consequendum omnia 169 alia bona postponunt ; et vituperium vitandum 168 hommes , et ideo etiam dicitur praemium virtutis, quia non invenitur maius bonum quod possit pro bono virtutis recompensari ; ideo etiam materialiter respicit omnes virtutes ; et ideo magnanimus 17 ° intendit magna operari in qualibet virtute, non quidem in ordine ad aliquod bonum 171 alterius, sed in ordine ad se ipsum in quantum 172 vult se dignum esse magno honore ; virtus autem generalis non solum débet operari in omni vir- [Cod. P, fol. 361 V b ] tute vel opère omnium 173 virtutum, sed hoc débet facere in ordine ad aliquod bonum commune modo supra dicto. Ad aliud cum arguitur quod non solum caritas sed etiam amicitia acquisita sit virtus generalis, quia virtus 174 qua in génère moris non invenitur 175 melius et excellentius et quae plures virtutes continet
DKciMi.M QTTABT1 M '.'' ODUBBTUM BMIO i\ est generalis ; talia enim dicil Philosophus (") de rirtute quant ponit generalem in quinto Ethicorwm. Sed amicitia acqti lia de illa dicit Tullius (H) in libro l)< Aim,,ii amicitia nihil -'>li quam omnium rerum divinarum humanarumque ramma onm benevolentia consensio nec sine amicitia '" ulla pactio m esse potest. \ irtutum enim adintrix amioitia data est, ut quando solitaria non |m.-.-
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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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