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III, q. 17, a. I, ad 2m. , I, q. 83, a. 1. 23. " Kant, Critique of Pure Reason, trans. N. K. Smith (London: Macmillan, 1950), A 216, B 263; p. 237. " L. W. Beck, A Commentary on Kant's Critique of Practical Reason (Chicago: University of Chicago Press, 1960), p. 179. 24. E. Gilson, Le Philosophe et la Théologie (Paris: Fayard, 1960), p. 60. "An Aristotelian nature is fixed, determined and self-enclosed in its finality. " A. C. Pegis, "Man as Nature and Spirit," Doctor Communis, 4 (1951), p. 61.
I, q. 93, a. 8. 15. K. Jaspers, Bilans et Perspectives (Paris: 1945), p. 159. Cited by H. de Lubac, The Mystery of the Supernatural, trans. R. Sheed (New York: Herder & Herder, 1967), p. 138. 16. See K. Rahner, Mission and Grace, trans. C. Hastings (London: Sheed & Ward, 1963), I, p. 127. The infinity of the human spirit, for St. e. with respect to knowledge. Absolutely speaking the mind is finite ("intellectus noster simpliciter finitus est," Summa Contra Gentiles, I, 69, n. 14). See J. H. Robb, Man as Infinite Spirit (Milwaukee: Marquette University Press, 1974).
Suarez, Disputationes Metaphysicae, d. 31, s. 12, n. 40 (Paris, 1877), 26, p. 295. 46. "Est igitur valde communis ac recepta sententia, has propositiones esse perpetuae veritatis . . et eam sequi videtur D. , n. 41. 47. , n. 39, p. 294. For the difference between the Thomist and Suarezian notions of eternal truths, see P. Garin, Thèses Cartésiennes et Thèses Thomistes (Paris: Desclée de Brouwer, Page 52 1931), p. 131. Speaking of Suarez' doctrine, he says: ". . " 48. , d. 19, q. 5, a. 1; ed.