113. Ubi = id ratione cuius res in loco constituitur.

114. Locus = corporis ambientis terminus primus immobilis.

115. Situs = accidens disponens rem locatam in ordine ad locum

= ordo partium in loco.

116. Quando = accidens in re durante, ex adiacentione temporis a quo rei illius duratio mensuratus est.

117. Tempus = numerus motus secundum prius et posterius.

118. Habitus = illa affectio quae in subiecto ex vestimento resultat.

119. Relatio = ordo unius ad aliud.

120. Relatio transcendentalis = ordo entis absoluti per se ordinati.

121. Signum = id quod praeter speciem quam ingerit sensibus facit aliquid aliud in cognitionem devenire.

122. Principium = id a quo aliquid procedit quocumque modo.

123. Causa = omne quod influit esse rei.

124. Causa efficiens = id quod actione sua rem producit in esse.

125. Causa finalis = id propter quod aliquid fit.

126. Distincta = ea quorum unum non est aliud.

127. Diversa = ea quae nullam convenientiam habent, et seipsis differunt.

128. Differentia = ea quae aliquam convenientiam habent et per aliquid superadditum differunt.

129. Oppositio = habitudo plurium inter se vi cuius eidem sub eodem aspectu simul convenire nequeunt.

130. Oppositio contradictoria = oppositio inter rem eiusque negationem.

131. Oppositio privativa = oppositio inter rem eiusque privationem.

132. Oppositio contratia = oppositio inter ea quae in eodem genere maxime distant.

133. Oppositio relativa = oppositio inter ea quae ordinem sive respectum ad invicem dicunt.

134. Aeternitas = interminabilis vitae tota simul et perfecta possessio.

135. Creatio = productio ex nihilo et subjecti

136. Passio =

1.1 Impossibile est idem secundem idem simul esse et non esse (principle of non-contradiction).

1.2 Omnis comparatio claudicat nisi in puncto comparationis.

1.3 Contra factum non fit argumentum.

1.4 Qui nimis probat nihil probat.

1.5 Cum negante principia nequit disputari.

1.6 Definitio declarat essentiam; verbum significat definitionem.

1.7 Quad gratis affirmatur, gratis negatur.

1.8 Parvus error in principiis, magnus in conclusionibus.

1.9 De singularibus non est scientia.

1.10 Ab esse ad posse valet illatio.

Cosmologia:

2.1 Corruptio unius generatio alterius.

2.2 Accidens non migrat de subjecto in subjectum.

2.3 Actiones sunt suppositorum (of the substance itself).

2.4 Individuum est incommunicabile (ineffabile).

2.5 Natura abhorret a vacua.

2.6 Natura nihil facit inane. [I:75:6], [III:9:4], [I:105:5]

2.7 Actio in distans simpliciter repugnat.

2.8 Nihil violentum perpetuum.

3.1 Nihil in intellectu quod non prius in sensu.

3.2 Omnem formam sequitur inclinatio (towards its perfection).

3.3 Nihil appetitur nisi quod apprehenditur.

3.4 Nihil volitum nisi praecognitum (ignoti nulla cupido).

3.5 Intellectus est universalium; sensus est particularium. [I:75:6:@3]

3.6 Quod potest cognoscere aliqua, oportet ut nihil eorum habeat in sua natura. [I:75:2]

3.7 Quidquid recipitur modo recipientis recipitur. [I:75:5]

3.8 Intellectus in actu est intelligibile in actu [I:85:2:ad1] (cognitum et cognoscens sunt unum intentionalter).

3.9 Anima est quodammodo omnia.

3.10 Bonum est diffusivum sui. [I:27:5:ad2]

3.11 Aliquid cognoscibile est inquantum est actu. [I:12:1]

3.12 Abstrahentium non est mendacium. [I:85:1:ad1]

3.13 Voluntas se habet ad finem sicut intellectus ad prima principia.

3.14 Sicut principium in speculativis, ita finis in operativis.

3.15 Cognitum est proprie in cognoscente, amans in amato. [I:82:3; II.II:23:6:ad1]

3.16 Intellectus in principio est sicut tabula rasa. [I:79:2]

4.1 Agere sequitur esse. [I:75:2-5]

4.2 Tertium non datur (Non est medium inter esse et non esse - foundation of all distinctions).

4.3 Potentia dicitur ad actum et specificatur ab objecto.

4.4 Quod est in potentia non reducitur ad actum nisi per ens actu.

4.5 Est de natura actus communicare se inquantum potest. [I:27:1]

4.6 Quantum distat potentia ab actu, tantum potentior debet esse agens. [I:45:5:ad2; II.II:141:7:ad1]

5.1 Forma dat esse.

5.2 Omne agens agit per formam.

5.3 Omne agens agit sibi simile.

5.4 Nulla substantia creata est per se operans (substances need accidents to act). [I:79:1; I:54:1-2; I:77:1]

5.5 Quod est per accidens accidit ei quod est per se. [I:116; I:44:2]

6.1 Omne quod movetur ab alia movetur. [I:2:3:@1]

6.2 Ex nihilo, nihil. [I:44:1-2]

6.3 Omne agens agit propter finem. [I.II:1:6]

6.4 Causa potior est effectu. [I:16:1:ad3; I:95:1; I:88:3:ad2]

6.5 Nihil est causa suiipsius (Nihil sui causa). [I:3:4:ad1]

6.6 Causae sunt ad invicem causae (sed aliter et aliter).

6.7 Causa causae est causa causati. [I:103:6]

6.8 Sublata causay tollitur effectus. [I:2:3]

6.9 Posito effectus, ponitur causa.

6.10 Finis est causa causarum. [I.II:1:6]

6.11 Finis est primus in intentione, ultimus in executione. [I.II:1:3:ad2]

6.12 Qui vult finem, vult media ad finem.

6.13 Est proprium causae perfectissimae dare dignitatem causae secundariae effectibus imperfectis. [I:103:6]

6.14 Multitudo non reddit rationem unitatis suae. [De Pot. 3:5]

6.15 Compositio non reddit rationem unitatis suae. [I:3:7]

6.16 Nihil agit nisi secundum quod est actu. [I:2:3:@1]

6.17 Secundum ordinem agentium est ordo finium.

6.18 Corruptio optimi pessima (Corruptio principis et principii.) [II.II:154:12]

6.19 Per se prius est eo quod est per accidens.

6.20 Quod est per participationem causatur ab eo quod est per essentiam. [I:2:3:@:4]

6.21 Nemo dat quod non habet. [I:2:3]

6.22 Quanto altior est natura, tanto id quod ex ea emanat magis est intimum. [I:27:1]

6.23 Optimi est optima facere. [I:103:1]

6.24 Qualis unusquisque est, talis finis videtur ei conveniens. [I.II:9:2] apud Garrigou- Lagrange [I.II:1:7] (Rock fans)

6.25 Quod possibile est non esse quandoque non est. [I:2:3:@3]

6.26 Quod possibile est fallere quandoque deficit. [I:48]

6.27 Entia (et miracula) non sunt multiplicanda.

6.28 Quod est supremum in genere est causa omnium in genere. [I:44:1]

6.29 Quod potest compleri per pauciora principia, non fit per plura.

6.30 Idem oportet esse judicium de totius multitudinis et unius. Pars et totum sunt quodammodo idem. [II.II:61:1:ad2] [De Reg. Principis 1:14]

6.31 Qui magis potest minus potest.

7.1 Sufficient reason: omne ens habet rationem sufficientem sui essendi in se aut in alio.

7.2 Identity: Ens est ens.

7.3 Non-contradiction: Ens non est non ens.

7.4 Contraries: Non potest idem secundum idem simul determinari diversis modis.

7.5 Causality: Omne ens contingens est ab alio (causa efficiente).

2. Wisdom = knowledge of all things by the highest causes.

3. Science = certain knowledge through causes.

4. Art = the right reason of things to be made.

5. Prudence = the right reason of things to be done (operations).

6. Theology = science of God proceeding from Revelation.

7. Philosophy = science of all things through the highest causes, obtained by natural reason.

8. Metaphysics = science of being in so far as being.

9. Criteriology = part of metaphysics which defends the principles of human knowledge.

10. Synderesis = habit of the first practical principles.

In general:

11. To have knowledge = to have intentionally in oneself a form as the form of another.

12. (or) = to become another insofar as other.

13. To understand = to know the essences of things.

14. To know = to grasp . . .

(a) the cause telling why the thing is,

(b) the fact that it is the cause of it, and

(c) that it cannot be otherwise (the thing cannot have another cause). .

15. To sense = to know the passible qualities of material things.

16. Truth = conformity of thing and intellect.

17. Logical truth = conformity of intellect to thing.

18. Ontological truth = conformity of thing to intellect.

19. First intention = the act by which the mind tends to a real being.

20. Second intention = the act by which the mind tends to a being of reason.

21. Formal intention = the act itself of the mind tending towards something.

22. Objective intention = the object towards which the mind tends.

23. Simple apprehension = the operation by which the intellect understands some quiddity without affirming anything about it.

24. Abstraction = this operation of the agent intellect which considers one thing without another out of several united in reality.

25. Being of reason = being which has objective being in the intellect alone.

26. Negation = being of reason by which non-being is conceived as a being (Gredt 110; negation = genus of the being of reason).

27. Concept = simple intellectual representation of the quiddity of something.

28. Notion = proper reason by which the thing is made known to the mind.

29. Analogy = the mutual relation of diverse things by which they are designated by the same name.

30. Analogy of attribution = the relation of one or several things to some one thing by which the name applies properly and strictly to the latter is said also of the former(s).

31. Analogy of proportion = the mutual equality of two proportions.

32. The notes of a concept = the intelligible elements or aspects of this concept which the mind discerns and which belong to it necessarily.

33. Term (oral) = arbitrary vocal sign.

34. Universal = one apt to be inherent in many.

35. Universal in being = one nature in many.

36. Universal as predicable = one nature said of many.

37. Predicable = the mode of universality by which one thing can be in many and be predicated of them.

38. Genus = the universal in regards to its inferiors specifically distinct with incomplete quiddity.

39. Species = the universal in regards to its inferiors numerically distinct, with complete quiddity.

40. Specific difference = the universal in regards to its inferiors, as qualifying the quiddity.

41. Proper = the universal in regards to its inferiors, as qualifying accidentally and necessarily.

42. Accident = the universal in regards to its inferiors, as qualifying accidentally and contingently.

43. Supposition = the use of the term to signify something.

44. Judgment = the act of the intellect which composes or divides by affirming or denying.

45. Assent = the act by which the intellect adheres to a given judgment.

46. Oration (phrase) = sequence of terms.

47. Proposition = a phrase which affirms or denies something about something.

48. Division = a sentence which separates a thing or a noun into different parts.

49. Definition = the sequence which exposes the nature of a thing or the signification of a term.

50. First principle = a proposition known to all necessarily (per se).

51. Moral conscience = the judgment of the practical reason concerning the morality of the acts.

52. Reasoning = the act of the mind by which the convenience or disconvenience of two ideas is inferred by the proportion (conformity/difformity) which they have to a third notion.

53. Argument = a phrase which signifies the passage of one thing from another.

54. Syllogism = reasoning by which, out of two proportions, another is necessarily inferred from the affirmation of the premises.

55. Induction = progression towards a universal statement from singulars sufficiently enumerated.

56. Demonstration = a syllogism which makes something known.

= a syllogism based on the true, first, immediate, proper and more known causes of the conclusion.

58. Transcendental- a universal mode of being insofar as being.

59. Being = that whose act is to be.

60. = that which has being.

61. = that which exercises the act of being.

62. Thing = a synonym of being saying rather its essence.

63. One = undivided being.

64. Something = being divided from others and non-being.

65. True = being in relation to the intellect.

66. Good = being in relation to the will.

67. Beautiful = what pleases when apprehended.

68. To be = that by which the being is, or exists.

69. To exist = to be placed outside of its causes and out of nothing.

70. To consist = to be composed out of components.

71. Act = an entity which perfects and determines a thing according to its nature.

72. Perfection = (broad sense) any act/entity

73. = (strict sense) the plenitude of a being which is lacking no act necessary to its full actuation.

74. Potency = imperfect entity capable of perfection.

75. Privation = lack of perfection in a disposed subject.

76. Evil = privation of a due good.

77. Obediential potency = the elevability of nature to an act exceeding all its natural powers.

78. Movement = the act of a being in potency insofar as it is in potency.

79. Necessary = that which cannot not be.

80. Contingent = that which can be not.

81. Predicament = the supreme genus of being.

82. Substance = that to which it belongs to be in itself and not in another as in a subject.

83. To subsist = to be in itself and not in another as in a subject.

84. Individual = a thing undivided in itself and divided from everything else.

85. Supposit = an individuated substance complete in its species.

86. Subsistence = a positive and natural mode terminating the nature in the line of essence.

87. Person = the supposit of a rational nature.

88. Personality = the subsistence of a person.

89. Matter = that out of which something becomes.

90. Prime matter = the first subject out of which, something while in it, becomes but not by accident.

91. Form = the determinative element of every essence.

92. Essence = that by which a being is what it is.

93. Nature = the principle and cause of motion and rest of a thing in which it is necessarily and not accidentally.

94. Species = the form determining completely the essence of a thing.

95. Quiddity = a synonym of essences by which one answers the question about a thing, "what is it?"

96. Soul = the first act of a body living in potency.

97. Life = self motion.

98. Accident = that to which it belongs to be in another an not in itself as in a subject.

99. Quality = accident determining or modifying the substance in itself.

100. Habit = stable quality disposing the subject to be or act well or bad.

101. Disposition = quality easily mobile disposing the subject to be or act well or bad.

102. Operative potency = proximate principle of acting simply and absolutely.

103. Passible quality = a lasting accident causing a sensible alteration or caused by a sensible alteration.

104. Form/figure = quality or mode in the body produced by the completion of quantity.

105. Intellect = the power of knowing the essences of things.

106. Appetite = the inclination seeking/following a form.

107. Will = intellective appetite.

108. Beatitude = perfect good of the intellective nature.

109. Quantity = the accident which extends the substance into different parts.

110. Relation = the accident whose whole being is to be ordered to another.

111. Action = the movement of the operative power insofar as it proceeds from the power.

112. Passion = the accident by which the subject becomes the receiver in act of the effect of the agent.

113. Where = that by which a thing is constituted in a place.

114. Place = first immobile extremity of the surface of a body.

115. Position = accident disposing the thing localized in relation to the place; the order of the parts in the place.

116. When = accident of a thing which has some duration, which is measured by addition of time.

117. Time = measure of the movement according to before and after.

118. Habit = that particular addition to the subject which results from a garment.

119. Relation = the order of one thing to another.

120. Transcendental relation = the order of an absolute being ordered necessarily (per se).

121. Sign = that which, besides the species produced in the senses, reveals the knowledge of something else.

122. Principle = that from which something proceeds in any way.

123. Cause = whatever influences the being of a thing.

124. Efficient cause = that which by its action produces the thing in existence.

125. Final cause = that for the sake of which something becomes.

126. Distinct things = those things, one of which is not the other.

127. Diverse things = those things which have nothing in common, and differ among themselves.

128. Different things = those things which have something in common, and differ by some addition.

129. Opposition = relation between several things by which they cannot agree in the same thing under the same aspect simultaneously.

130. Contradictory opposition = the opposition between a thing and its negation.

131. Privative opposition = the opposition between a thing and its privation.

132. Contrary opposition = the opposition between those things which are most distant in the same genus.

133. Relative opposition = the opposition between those thing which are ordained or have respect to each other.

134. Eternity = wholesome, simultaneous, and perfect possession of the interminable life.

135. Creation = production from nothing of its own or of the subjects.

136. Passio =

1.1 It is impossible that the same thing be and not be at the same time and in the same respect.

1.2 Each comparison limps except in the point of comparison.

1.3 Against a fact you can’t argue.

1.4 He who proves too much, proves nothing.

1.5 With someone denying the principles, don't dispute.

1.6 The definition declares the essence, the word signifies the definition.

1.7 What is freely affirmed can be freely denied.

1.8 A small error in the principles is large in the conclusions.

1.9 There is no science of singulars.

1.10 The argument is valid only from being to the possibility of being

2.1 Corruption of one thing is the generation of another thing.

2.2 The accidents do not migrate from subject to subject.

2.3 The actions are of the supposit.

2.4 The individual is incommunicable (and therefore ineffable).

2.5 Nature abhors the void.

2.6 Nature does nothing in vain.

2.7 The action (act) at some distance is totally repugnant. (Act if far, from potency can't reduce it to act.)

2.8 No violent state lasts forever.

3.1 Nothing is in the intellect which is not first in the senses.

3.2 An inclination follows every form.

3.3 Nothing is desired except what is apprehended.

3.4 Nothing is desired unless it is pre-known. The ignorant has no desire.

3.5 The intellect is of universals, the senses are of particulars.

3.6 To be apt to know something, one must not have the form of it in its own nature.

3.7 Whatever is received, is received in the mode of the receiver.

3.8 The intellect in act is the intelligible object in act.

3.9 The soul is in a certain way all things.

3.10 Good is self diffusing.

3.11 Something is knowable insofar as it is in act.

3.12 Abstractors are not liars.

3.13 The end is to the will what the first principles are to the intellect.

3.14 The end is to operative things what the principle is to the speculative ones.

3.15 The object known is properly in the knower, the lover in the object loved.

3.16 The intellect at the beginning is like a blank slate (or a newly formatted floppy disk).

4.1 "To act" follows "to be." Action follows (and manifests) the being of something.

4.2 There is no third way, there can be no middle between being and nonbeing.

4.3 The potency is ordained to its act and is specified by its object.

4.4 What is in potency, is not reduced to act except by a being already in act.

4.5 It is of the nature of act to communicate itself insofar as it is able.

4.6 The more distant a potency is from act, the more powerful an agent must be to actuate it.

5.1 Through the form the existence comes to a thing (Form gives being).

5.2 Each agent acts through its form.

5.3 Each agent produces an effect similar.

5.4 No created substance is operating per se (by itself).

5.5 What is "per accidens" is accidental to that which is "per se." (i.e. accidental presupposes essential, see [6.19]).

6.1 Whatever is moved is moved by another.

6.2 Nothing comes from nothing.

6.3 Every agent acts on account of an end.

6.4 The cause is greater than the effect.

6.5 Nothing is the cause of itself.

6.6 Causes are the causes of one another (in different lines of causality).

6.7 The cause of the cause) is the cause of the thing caused.

6.8 Take away the cause and you take away the effect.

6.9 If you have an effects you have necessarily a cause.

6.10 The end is the cause of causes.

6.11 The end is first in intention and last in execution.

6.12 Whoever desires the ends desires the means to that end.

6.13 It is the proper of the most perfect cause to give the dignity of secondary cause to imperfect effects.

6.14 A multitude does not have in itself the reason of its unity.

6.15 What is composed does not have in itself the reason of its unity.

6.16 Nothing acts unless insofar as it is in act.

6.17 The order of ends corresponds to the order of agents.

6.18 The corruption of the best is the worst (e.g. corruption of the prince or of the principles).

6.19 What is essential is prior to that which is accidental.

6.20 What is by participation is caused by that which is by essence.

6.21 No one can give what he does not have.

6.22 The higher the natures the more intimate is what flows from it.

6.23 It is the proper of the best to make the best.

6.24 The way someone is is the way he determines what end is convenient for him.

6.25 What can not be, sometimes is not.

6.26 What can be deficient sometimes is deficient.

6.27 Being (and miracles) must not be multiplied.

6.28 What is supreme in a genus is cause of everything in the genus.

6.29 What can be done by few principles is not done by many.

6.30 The part and the whole are the same regarding the end.

6.31 He who can do more can do less.

7.1 Sufficient reason: Everything has sufficient reason of being either in itself or in another.

7.2 Identity: Every being is by itself constituted in its own specific nature.

7.3 Non-contradiction: One and the same being cannot be and not be what it is.

7.4 Contraries: One and the same being cannot be and not be at the same time and in the same sense determined in two different ways.

7.5 Causality: Every being which can not-be needs an efficient cause to be.