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

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30 MAGISTRI GODEFRIDI DE FONTIBXJS stat, quia quando amatum 71 est aliquo modo 72 praesens [Cod.P, fol. 253 V b ] amanti, seilicet secundum aliquod eius esse cognitum, est tamen absens sic quod amans caret aliquo actu quo perficeretur per praesentiam amati ; non manet amans perfecte quietus, sed per actum voluntatis et sic inclinatur ad assecutionem praesentiae amati quasi realiter habendam ut illo habito inde fiât 73 in eo actus perfectior quo ipse plenius fruatur et in quo quiescat. Secundum hoc quidem [Cod. V,fol. 188 Ra ] potest dici quod scientia 74 foris stat, in quantum seilicet attingit ad rem amatam quasi de foris, seilicet secundum esse eius cognitum ; amor autem intrat, non in quantum per ipsum amatum perfecte attingatur, sed in quantum per ipsum inclinatur amans in illam rem amatam principaliter assequendam ; quae quidem 75 praesens secundum esse cognitum est absens secundum 76 alium modum quo nata 77 est perfectius attingi ab amante. Huiusmodi 78 enim praesentia 79 secundum esse cognitum 80 sufficit ad hoc quod voluntas per actum desiderii inclinetur in cognitum sic ut habeatur praesentialiter secundum eius esse reale. Sic enim, cum ahquis desiderat scire conclusiones particulares alicuius scientiae, huiusmodi 81 conclusiones sunt illi praesentes secundum 82 esse cognitum 8S solum, seilicet in universali ; et sunt absentes quantum ad esse ipsarum reale, quod non est nisi cognitio ipsarum in particulari. Et ex huiusmodi praesentia secundum esse cognitum voluntas inclinatur in desiderium talium conclusionum ut habeantur principaliter et realiter dicto modo. Unde voluntas non inclinatur nisi in cognitum. Sed in cognitum absens vel non habitum bene inclinatur ut fiât praesens et ut habeatur. Potest etiam dici quod, etiam re iam habita principaliter et in esse reali, adhuc aliquo modo scientia foris stat ubi voluntas 84 intrat. Quia etiam habito principaliter amato, sicut contingit in beatis qui Deo perfecte. uniuntur ipsum cognoscendo immédiate et etiam diligendo, nihilominus per 85 amorem quasi inclinatur beatus in ipsum amatum [Cod. P, fol. 254 R a ] ut ab ipsius praesentia nullatenus separetur, desiderando etiam adhuc 86 perfectius uniri si esset conveniens et possibile, et fieri aliquo modo praesentior 87 , non tamen nisi per cognitionem et amorem ; et sic quodam desiderio dicitur intrare ; est tamen huiusmodi desiderium sine tristitia et affhctione. Sicut 88 etiam dicitur amor habere 89 vim unitivam et transformativam quasi effective, in quantum est quasi inclinatio per quam amans tendit in unionem et transformationem secundum aliquos actus in quibus formaliter et magis principaliter consistit huiusmodi unio et transformatio. Circa hoc etiam est intelligendum quod cum obiectum, ut dictum est, uniatur potentiae in eliciendo actum, ut motor 90 [Cod. R, fol. 185 V a J mobili, potest dici magis uniri secundum quod magis reducit passum in actum ; et sic, manente eodem génère unionis, potest variari unio secundum magis et minus. Et per hoc potest 91 dici quod voluntas quandoque magis unitur obiecto ;
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Les Quodlibets Onze, Douze, Treize et Quatorze - Boston College

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