Read Ebook: Lehrbuch der Toxikologie für Tierärzte by Fr Hner Eugen

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Ebook has 3015 lines and 245043 words, and 61 pages

FIRST PART OF THE SECOND PART

Question

TREATISE ON HABITS

TREATISE ON LAW

Vorwort V

Einleitung 1

Der Begriff Gift 3

Einteilung der Gifte 5

Allgemeine Aetiologie der Vergiftungen 8

Modifikation der Giftwirkung 12

Wirkungsweise und Schicksale der Gifte 19

Klinisch-anatomische Diagnose der Vergiftungen 25

Chemisch-physikalischer Nachweis der Vergiftungen 28

Der physiologische Nachweis der Vergiftungen 34

Allgemeine Prognose der Vergiftungen 44

Die Behandlung der Vergiftungen 46

OF MAN'S LAST END

In this matter we shall consider first the last end of human life; and secondly, those things by means of which man may advance towards this end, or stray from the path: for the end is the rule of whatever is ordained to the end. And since the last end of human life is stated to be happiness, we must consider the last end in general; happiness.

Under the first head there are eight points of inquiry:

Whether it belongs to man to act for an end?

Whether this is proper to the rational nature?

Whether a man's actions are specified by their end?

Whether there is any last end of human life?

Whether one man can have several last ends?

Whether man ordains all to the last end?

Whether all men have the same last end?

FIRST ARTICLE

Whether It Belongs to Man to Act for an End?

Objection 1: It would seem that it does not belong to man to act for an end. For a cause is naturally first. But an end, in its very name, implies something that is last. Therefore an end is not a cause. But that for which a man acts, is the cause of his action; since this preposition "for" indicates a relation of causality. Therefore it does not belong to man to act for an end.

Obj. 2: Further, that which is itself the last end is not for an end. But in some cases the last end is an action, as the Philosopher states . Therefore man does not do everything for an end.

Obj. 3: Further, then does a man seem to act for an end, when he acts deliberately. But man does many things without deliberation, sometimes not even thinking of what he is doing; for instance when one moves one's foot or hand, or scratches one's beard, while intent on something else. Therefore man does not do everything for an end.

Vergiftung durch Veratrin 226

Vergiftung durch Akonit 230

Vergiftung durch Atropin 232

Vergiftung durch Bilsenkraut 237

Vergiftung durch Stechapfel 238

Vergiftung durch Kokain 239

Vergiftung durch Ranunkeln 242

Vergiftung durch Bingelkraut 244

Vergiftung durch Wolfsmilch 247

Vergiftung durch Fleckschierling 248

Vergiftung durch Wasserschierling 251

Vergiftung durch Gartenschierling 252

Vergiftung durch Blaus?ure 253

Vergiftung durch Kartoffelkeime 258

wherefore just as the first visible cannot be the act of seeing, because every act of seeing is directed to a visible object; so the first appetible, i.e. the end, cannot be the very act of willing. Consequently it follows that if a human action be the last end, it must be an action commanded by the will: so that there, some action of man, at least the act of willing, is for the end. Therefore whatever a man does, it is true to say that man acts for an end, even when he does that action in which the last end consists.

SECOND ARTICLE

Whether It Is Proper to the Rational Nature to Act for an End?

Objection 1: It would seem that it is proper to the rational nature to act for an end. For man, to whom it belongs to act for an end, never acts for an unknown end. On the other hand, there are many things that have no knowledge of an end; either because they are altogether without knowledge, as insensible creatures: or because they do not apprehend the idea of an end as such, as irrational animals. Therefore it seems proper to the rational nature to act for an end.

Obj. 2: Further, to act for an end is to order one's action to an end. But this is the work of reason. Therefore it does not belong to things that lack reason.

Obj. 3: Further, the good and the end is the object of the will. But "the will is in the reason" . Therefore to act for an end belongs to none but a rational nature.

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