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By Francisco Suarez

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Paban et T. Pègues (Turonibus: Sumptibus A. Cattier, 1903), vol. 4, p. 43. , I, d. 3, q. 1, vol. 1, pp. 166–7. 31 Cf. 72a29–30. 32 For this, cf. F. F. Hugonis Cavelli Hiberni. F. Mauritii de Portu Hiberni; Expositio, Lib. F. Ioannis Duns Scoti, Opera omnia, quae hucusque reperiri potuerunt, collecta, recognita, notis, scholiis, et commentariis illustrata, a PP. Hibernis, Collegii Romani S. Isidori Professoribus (Lugduni: Sumptibus Laurentii Durand, 1639), Tomus IV, p. 65b. On Antonio Andreas as author of the Expositio here, cf.

50 But rightly the Philosopher rejects that dictum in that sense, or rather as [Alexander of ] Aphrodisias explains,51 he understands and moderates that opinion in such way that God alone is believed to exactly and perfectly possess this wisdom. From this it does not follow that a man should not spend time on the study of wisdom. But rather it follows that he should maximally and with all his powers seek this wisdom, in order to be like God inasmuch as possible. ”52 Therefore, he denies that a man seeking this science is envied by God, both because Divinity cannot be envious and also because otherwise a man who would seek this knowledge would be unhappy.

66 Cf. esp. DM 23, 1, n. 5, vol. 25, p. 844. This Section has special interest inasmuch as it presents Suárez’s doctrine of the metaphorical nature of final causality; on this cf. Vernon J. Bourke, Will in Western Thought: An Historico-Critical Survey (New York: Sheed and Ward, 1964), p. 178. 67 Cf. 984b14–18. 68 Cf. Phaedo 97B. 69 A figure of speech in which a name appropriate to different things is applied to one of them for which it is especially suited. 70 Cf. , Metaphysica, I, Tr. 3, c. 3, ed.

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