Theologia moralis (vol. 1)

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DjVu p. 537 (III. 394) is discusses "quando liceat procurare abortum. "

DjVu p. 556: "An liceat aspicere partes honestas personæ pulchræ sexus diversi." (The closest I've seen him treat the relation between morality and beauty/pulchritudine.)

"it is per se licit, because it is licit to look at anything beautiful to the sight created by God; thus, there is no fault per se , excepting curiosity, to look at a beautiful woman. … But in practice this is rarely excused from venial sin, except it be done from a civilian duty [urbanitate debita] or other just cause." He goes on to speak about how if one's lingeringly looking at beautiful women leads to the "danger of a 'dirty mind' or morose delectation" ("periculum turpis concupiscentiæ vel morosæ delectationis "), then it is a sin. All of this is commonsense. He continues: "But to look at the less honest (but not sexual [turpes]) parts of a woman—namely, the chest, arms, legs, excepting the danger of falling [I think he means, excepting a proximate occasion of sin.]—and in a non-lingeringly way, is not of itself a mortal sin." For some people "with a strong proclivity to the venereal, such looking is easily a mortal sin."

on nude artwork:
"To look at obscene pictures, even out of curiosity, is not mortal … if turpitudinous delectation and its danger are absent. But in practice, the morose looking at the shameful parts (pudenda) of a woman depicted [in art] is difficultly excused from mortal [sin], because difficultly can one be liberated here from turpitudinous delectation or from its probable danger …. except he look for a short duration and from a long distance."

DjVu p. 461 (p. 365): “The reason for the subjection is this: it is most expedient for the peace of the family, for fostering mutual love, that the wife desire to be totally dependent upon her husband.” Et ratio (subjectionis) est: quia expedit valde ad pacem familiæ, ad mutuum amorem fovendum, quod uxor voluntatem totaliter a viro dependentem habeat…

DjVu pp. 349-50 on St. Alphonsus's definition of material vs. formal cooperation