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

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388 MAGISTRI GODEFRIDI DE FONTIBUS Philosophum (13) dicitur materia in natura intellectuali et est sicut tabula nuda in qua nihil est depictum 389 ; in qua tamen ab habente 390 formas depingibi- [Cod. P, fol. 370 R b ] les in actu vel virtute, est 391 omn J s forma depingibilis ; nimis 392 ergo inconvenienter dicitur quod non ipsum intelligibile sua actualitate virtute intellectus agentis suam formam depingat in tali intellectu ; sed ipse intellectus sua potentialitate et nuditate formam ipsius intelligibilis depingat in se ipso. Si enim dicatur quod intelligibile depingat suam similitudinem in intellectu quae species dicitur, et est ratio agendi intellectui qui factus in actu secundum illam speciem elicit actum intelligendi, sicut alias tactum fuit, istud 393 dictum non videtur possibile. Non enim est possibile quod 394 illa specie posita, licet intellectus cum illa specie sit aliquo modo in actu quod possit agere suum [Cod. K, fol. 86 R b ] actum intelligendi ad quem adhuc est in potentia, quia hoc totum quod est intellectus 395 cum huiusmodi specie si ponatur, quae est quaedam qualitas et dispositio eius, est unum subiectum respectu actus intelligendi ad quem adhuc est in potentia. Item huiusmodi species non videtur ponenda 396 neque apparet nécessitas ad hoc ponendum, quia 397 cum ex natura sua intellectus possibilis sit potentia in qua omnia nata sunt fieri intellecta, non requiritur nisi obiectum quod in virtute intellectus natum est facere ipsum intelligentem in actu. Item si ponatur talis 398 species, cum oporteat eam dici causatam 3 " a phantasmatibus virtute intellectus agentis et sic se 400 habere 401 ad causandum actum intelligendi quod ipsa existente in intellectu per ipsam nunquam 402 fit intellectus in actu intelligendi nisi 403 phantasmatibus praesentibus 404 in phantasia per actum phantasiandi cum 405 virtute intellectus agentis, manifestum est quod sive ponatur species in 406 intellectu sive non ponatur, 407 phantasmata 408 in virtute intellectus agentis habent rationem principalis 409 agentis 410 [Cod. P, fol. 370 V a ] et moventis ad educendum intellectum possibilem ad actum intelligendi. Item hoc posito, talis species [Cod. V, fol. 245 V b ] non habet rationem agendi sed est dispositio quaedam 4U subiecti et idoneitas quae 412 médiate fit in 413 actu perfectio intellectus ab obiecto, cum actus ipsi 414 obiecto formaliter assimiletur, non ipsi intellectui 415 . Item cum positis talibus speciebus [Cod. Q, fol. 199 R a ] secundum numerum et distinctionem specierum sit numerus et distinctio actuum, cum species differunt specie secundum differentiam obiectorum, secundum hoc etiam differentia erit in actibus. Item si actus omnes 416 habent speciem unam ab anima una, non autem plures a pluribus obiectis, ex quo aliqui concludunt quod actus quo simul cognoscitur Deus immédiate et creatura in propria natura sunt unus secundum speciem propter unitatem causae efncientis, scilicet animae, et unus secundum numerum propter hoc quod non est inter- ruptus talis actus sed simul existens respectu utriusque obiecti, taies 417 non
DE0IM1 M giAini.M QUODL1BBT1 M I I LE8TI0 \ iddentur posse duci ad 4IH maius Lnconvenier quia auferani omnem di tionom 4I " nctinmi ci. h.ibituum intellectu oec différant '-" scientiae • diim formam et speciem : e1 omne cientia< 'mut 1 1 , . scientu [God. H. fol. 249 R''| secundum speciem H1 . Si enim actue Bcientiaram non différant 422 specie nec habitua etiam differrenl Bpecie ,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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