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Part, Question
5001 2, 34 | envy of another's spiritual good, which envy is a ~sorrow
5002 2, 34 | merely for our neighbor's ~good. Hence it is accounted a
5003 2, 34 | itself, because just as good which delights causes love,
5004 2, 34 | as it gives the latter a good name, but in another way
5005 2, 34 | grief over our neighbor's good which is envy, gives rise ~
5006 2, 35 | which is chiefly the Divine ~good, secondarily, the good of
5007 2, 35 | good, secondarily, the good of our neighbor. Wherefore
5008 2, 35 | dissents from the Divine good and his ~neighbor's good,
5009 2, 35 | good and his ~neighbor's good, to which he ought to consent.
5010 2, 35 | Hence when several intend a good pertaining to God's honor,
5011 2, 35 | one deems a certain thing good, and another ~thinks contrariwise,
5012 2, 35 | contrary to ~the Divine good or that of our neighbor.
5013 2, 35 | instance, ~when one wills a good which the other knowingly
5014 2, 35 | dissents from the other's ~good, and loves his own.~Aquin.:
5015 2, 35 | disaccord with which is good. Hence to cause a ~discord,
5016 2, 35 | cause a ~discord, whereby a good concord resulting from charity
5017 2, 35 | because each intended some good, yet the one thought one ~
5018 2, 35 | the one thought one ~thing good, while the other thought
5019 2, 35 | providence, on ~account of the good which would ensue.~Aquin.:
5020 2, 36 | spiteful purpose, and with a good intention, ~as, for example,
5021 2, 36 | sometimes the occasion of good results.~Aquin.: SMT SS
5022 2, 37 | inordinately to a mutable good, and so it is not schism ~
5023 2, 37 | 1/1~OBJ 2: Further, "The good of the multitude is greater
5024 2, 37 | and more godlike ~than the good of the individual," as the
5025 2, 37 | schism is opposed to the good of the multitude, namely, ~
5026 2, 37 | contrary to the particular good ~of one man, namely the
5027 2, 37 | OBJ 3: Further, a greater good is opposed to a greater
5028 2, 37 | surpasses that thing either in good or in evil. Now heresy results
5029 2, 37 | opposed to ~the greater good is, in respect of its genus,
5030 2, 37 | which is a ~participated good, and a lesser good than
5031 2, 37 | participated good, and a lesser good than God Himself. Wherefore
5032 2, 37 | Reply OBJ 2: Just as the good of the multitude is greater
5033 2, 37 | multitude is greater than the good ~of a unit in that multitude,
5034 2, 37 | less than the extrinsic good to ~which that multitude
5035 2, 37 | is directed, even as the good of a rank in the army ~is
5036 2, 37 | the army ~is less than the good of the commander-in-chief.
5037 2, 37 | commander-in-chief. In like manner the good ~of ecclesiastical unity,
5038 2, 37 | opposed, is less than the ~good of Divine truth, to which
5039 2, 37 | object and is our ~neighbor's good. Now schism and other sins
5040 2, 37 | respect of its secondary good, which is less than ~the
5041 2, 37 | opposed to the spiritual good of the multitude.~Aquin.:
5042 2, 38 | intend the advancement of good, or the avoidance ~of evil.
5043 2, 38 | evil-doers, and of uplifting the good." For it may ~happen that
5044 2, 38 | otherwise for the common good, or for the good of those
5045 2, 38 | common good, or for the good of those with whom he is ~
5046 2, 38 | lawlessness of sin, it is good for him to be vanquished,
5047 2, 38 | things are requisite for the good of a human ~society: and
5048 2, 38 | end the Divine spiritual good to which clerics are deputed. ~
5049 2, 38 | are bound to a yet greater good.~Aquin.: SMT SS Q[40] A[
5050 2, 40 | opposed to a special kind of good, namely ~the unity and peace
5051 2, 40 | law and for the ~common good." Wherefore it is evident
5052 2, 40 | unity of law and common good: whence it follows manifestly ~
5053 2, 40 | to justice and the common good. Therefore by ~reason of
5054 2, 40 | according as the common good which it assails surpasses
5055 2, 40 | assails surpasses the ~private good which is assailed by strife.~
5056 2, 40 | them to ~disturb the common good. Those, however, who defend
5057 2, 40 | however, who defend the common good, and ~withstand the seditious
5058 2, 40 | provided it be for the common good, ~as stated above (Q[40],
5059 2, 40 | runs counter to the common ~good of the multitude, so that
5060 2, 40 | from what is not evidently good, may be without ~sin, but
5061 2, 40 | discord from what is evidently good, cannot be without sin:
5062 2, 40 | multitude, which is a manifest good.~Aquin.: SMT SS Q[42] A[
5063 2, 40 | directed, not to the common good, but to the private good
5064 2, 40 | good, but to the private good of the ruler, ~as the Philosopher
5065 2, 40 | conducive to the private good of the ruler, and to the
5066 2, 41 | says (Rm. 14:21): "It is good not to eat flesh, ~and not
5067 2, 41 | into envy of another's good, and then he who does this ~
5068 2, 41 | dutifulness, because "a ~good tree cannot bring forth
5069 2, 41 | scandalized at another's good deed. In like manner active
5070 2, 41 | unsettled in its adherence to good. Now no man can be ~unsettled,
5071 2, 41 | punishment of sins is a spiritual good, since it is an act ~of
5072 2, 41 | justice. Therefore a spiritual good is to be foregone on account
5073 2, 41 | Therefore a spiritual ~good should be foregone on account
5074 2, 41 | charity, it is a ~spiritual good. Yet sometimes it is omitted
5075 2, 41 | Therefore a spiritual good should be foregone on account
5076 2, 41 | of any sin is a spiritual good, since any ~sin brings spiritual
5077 2, 41 | ought to forego a spiritual good in order to avoid scandal.~
5078 2, 41 | to forego that spiritual ~good in order to avoid such like
5079 2, 41 | avoid scandal, no spiritual good is ~foregone.~Aquin.: SMT
5080 2, 41 | 3: Further, no temporal good is more necessary than food.
5081 2, 41 | be harmful to the common good, since it would give wicked
5082 2, 42 | has the ~character of a good for its own sake: while
5083 2, 42 | from a ~pure heart, and a good conscience, and an unfeigned
5084 2, 42 | to the possession of a ~good conscience - such are the
5085 2, 42 | consists not only in doing good but also in ~avoiding evil.
5086 2, 42 | positive precepts to do good, and by ~the negative precepts
5087 2, 42 | Q[25], A[4]). Now since good is the object of dilection
5088 2, 42 | dilection and ~love, and since good is either an end or a means,
5089 2, 42 | we have time, let us work good to all ~men" - and Holy
5090 2, 42 | 1/1~Reply OBJ 3: To do good is more than to avoid evil,
5091 2, 42 | neighbor in evil, but only in good things, even as he ~ought
5092 2, 42 | ought to gratify his will in good things alone, so that his
5093 2, 42 | commanded (Gal. 6:10) to "work good . . . especially to those ~
5094 2, 43 | virtue is directed to the good ~alone, wherefore Augustine
5095 2, 43 | Holy ~Ghost directed to the good alone. But wisdom is directed
5096 2, 43 | 1: A thing is said to be good in two senses: first in
5097 2, 43 | sense that it is truly good and simply perfect, secondly,
5098 2, 43 | wickedness; thus we speak of a good or a ~perfect thief, as
5099 2, 43 | those things which are truly good, we find a ~highest cause,
5100 2, 43 | cause, namely the sovereign good which is the last end, by ~
5101 2, 43 | wise to do evils, but to do good they ~have no knowledge."
5102 2, 43 | persuaded, consenting to the good, full of mercy and good
5103 2, 43 | good, full of mercy and good fruits, judging ~without
5104 2, 43 | not be ~opposed to their good; this is what is meant by "
5105 2, 43 | meant by "consenting to the good." ~Secondly, that he should
5106 2, 43 | words ~"full of mercy and good fruits." Thirdly, he should
5107 2, 44 | and last end some worldly good, so too there is a good
5108 2, 44 | good, so too there is a good folly ~opposed to this evil
5109 2, 44 | last ~end and the sovereign good. Now a man may in this respect
5110 2, 45 | prudence which regards private good is the same in ~species
5111 2, 45 | which regards the common good?~(12) Whether prudence is
5112 2, 45 | Whether prudence is in all good men?~(15) Whether prudence
5113 2, 45 | that a prudent man "takes good counsel." But as choice
5114 2, 45 | who is capable of taking good counsel." Now counsel is
5115 2, 45 | cause, for it is about human good, and this is not the best
5116 2, 45 | which makes its ~possessor good, and his work good likewise."
5117 2, 45 | possessor good, and his work good likewise." Now good may
5118 2, 45 | work good likewise." Now good may be understood ~in a
5119 2, 45 | materially, for the thing that is good, ~secondly, formally, under
5120 2, 45 | formally, under the aspect of good. Good, under the aspect
5121 2, 45 | under the aspect of good. Good, under the aspect of ~good,
5122 2, 45 | Good, under the aspect of ~good, is the object of the appetitive
5123 2, 45 | since they direct man to good materially, that is to say,
5124 2, 45 | say, to the thing which is good, but ~without considering
5125 2, 45 | considering it under the aspect of good. On the other hand those ~
5126 2, 45 | because they consider the good not only materially, but ~
5127 2, 45 | they consider that which is good under the ~aspect of good.~
5128 2, 45 | good under the ~aspect of good.~Aquin.: SMT SS Q[47] A[
5129 2, 45 | special habit, and if it be a good habit, it ~must be a special
5130 2, 45 | that is, considered as good.~Aquin.: SMT SS Q[47] A[
5131 2, 45 | of moral virtues is human good. Now the good of ~the human
5132 2, 45 | virtues is human good. Now the good of ~the human soul is to
5133 2, 45 | For ~command regards the good to be ensued. Now Augustine (
5134 2, 45 | the prudent ~man takes good counsel." Now "to take counsel"
5135 2, 45 | extends both to the ensuing of good and ~to the avoidance of
5136 2, 45 | 2 Para. 1/1~Reply OBJ 2: Good counsel is required in order
5137 2, 45 | required in order that the good things ~discovered may be
5138 2, 45 | to ~prudence which takes good counsel.~Aquin.: SMT SS
5139 2, 45 | opposed to magnanimity, for "good is not opposed to ~good,"
5140 2, 45 | good is not opposed to ~good," as stated in the Predicaments (
5141 2, 45 | virtue directed to the common good is justice. But ~prudence
5142 2, 45 | directed to the ~common good.~Aquin.: SMT SS Q[47] A[
5143 2, 45 | prudent, who seeks and does good for ~himself. Now those
5144 2, 45 | those who seek the common good often neglect their own. ~
5145 2, 45 | related only to a ~man's own good. Therefore the same applies
5146 2, 45 | not extend to the common good, but only to the ~good of
5147 2, 45 | common good, but only to the ~good of the individual, and this
5148 2, 45 | seek other than his own good. But this opinion is opposed
5149 2, 45 | which judges the common good to be better than the good
5150 2, 45 | good to be better than the good of ~the individual.~Aquin.:
5151 2, 45 | regards not only the private good of the individual, but also ~
5152 2, 45 | individual, but also ~the common good of the multitude.~Aquin.:
5153 2, 45 | is directed to the common good is called ~"legal" justice,
5154 2, 45 | is directed to the common good is ~called "political" prudence,
5155 2, 45 | OBJ 2: He that seeks the good of the many, seeks in consequence ~
5156 2, 45 | in consequence ~his own good, for two reasons. First,
5157 2, 45 | because the individual good is ~impossible without the
5158 2, 45 | impossible without the common good of the family, state, or
5159 2, 45 | must needs consider what is good for him by being prudent
5160 2, 45 | being prudent about ~the good of the many. For the good
5161 2, 45 | good of the many. For the good disposition of parts depends
5162 2, 45 | directed to the common ~good, hence there are precepts
5163 2, 45 | prudence about one's own good is specifically the same
5164 2, 45 | which extends to the common good?~Aquin.: SMT SS Q[47] A[
5165 2, 45 | prudence about one's own good is the same ~specifically
5166 2, 45 | which extends to the common good. For the ~Philosopher says (
5167 2, 45 | virtue is the ~same in a good man and in a good ruler."
5168 2, 45 | same in a good man and in a good ruler." Now political prudence
5169 2, 45 | prudence is a virtue of a good man, it seems that prudence
5170 2, 45 | another. But the particular good, ~which belongs to prudence
5171 2, 45 | subordinate to the common ~good, which belongs to political
5172 2, 45 | directed to the common ~good of the state, "domestic
5173 2, 45 | as relate ~to the common good of the household or family,
5174 2, 45 | with things affecting the good of one person, are all ~
5175 2, 45 | ends. Again the individual good, the good of the family,
5176 2, 45 | the individual good, the good of the family, and ~the
5177 2, 45 | of the family, and ~the good of the city and kingdom
5178 2, 45 | is directed to ~one's own good; another, "domestic prudence"
5179 2, 45 | directed to the ~common good of the home; and a third, "
5180 2, 45 | directed to the common good of the state or kingdom.~
5181 2, 45 | is directed to the common good. This is called ~"prudence"
5182 2, 45 | directed to the common good.~Aquin.: SMT SS Q[47] A[
5183 2, 45 | iii, 2), "it belongs to ~a good man to be able to rule well
5184 2, 45 | wherefore the ~virtue of a good man includes also that of
5185 2, 45 | includes also that of a good ruler. Yet the virtue ~of
5186 2, 45 | like manner, ~though the good of the individual is subordinate
5187 2, 45 | individual is subordinate to the good of the many, ~that does
5188 2, 45 | prudence makes a man take good counsel ~(Ethic. vi, 5).
5189 2, 45 | 7, "we say that to be of good ~counsel is the work of
5190 2, 45 | Now many sinners can take ~good counsel. Therefore sinners
5191 2, 45 | be prudent unless he be good." Now no inner is a ~good
5192 2, 45 | good." Now no inner is a ~good man. Therefore no sinner
5193 2, 45 | that have to be done for a ~good end, whoever disposes well
5194 2, 45 | he takes for an end, is ~good, not in truth but in appearance.
5195 2, 45 | appearance. Thus man is called "a good robber," ~and in this way
5196 2, 45 | fitting ~ways of obtaining a good end; and yet it is imperfect,
5197 2, 45 | source. First, because the good which it takes for an end,
5198 2, 45 | counsel ~aright, and forms a good judgment, even about things
5199 2, 45 | aright in respect of the good end of man's whole ~life:
5200 2, 45 | imperfect ~prudence is common to good and wicked men, especially
5201 2, 45 | OBJ 3: Sinners can take good counsel for an evil end,
5202 2, 45 | or for some ~particular good, but they do not perfectly
5203 2, 45 | they do not perfectly take good counsel for the end ~of
5204 2, 45 | which is directed to the good only; and yet in ~them,
5205 2, 45 | may be directed to both good ~and evil; or "cunning," [*{
5206 2, 45 | prudent man is one who takes good counsel, as stated ~above (
5207 2, 45 | have grace who do not take ~good counsel, and need to be
5208 2, 45 | others and can discern ~good from evil counsel.~Aquin.:
5209 2, 45 | exercised to the ~discerning of good and evil."~Aquin.: SMT SS
5210 2, 46 | Ethic. vi, ~9,10,11) that "good counsel," "synesis" and "
5211 2, 46 | with prudence, ~namely, "good counsel," "shrewdness," "
5212 2, 46 | parts of ~prudence are "good counsel," which concerns
5213 2, 47 | necessary in order to take good ~counsel for the future.~
5214 2, 47 | Para. 1/1~OBJ 2: Further, good counsel pertains to prudence
5215 2, 47 | Now there is no place in good counsel for shrewdness [*
5216 2, 47 | prove that {euboulia}, i.e. good counsel, is not {eustochia},
5217 2, 47 | done. Now a man may take ~good counsel, though he be long
5218 2, 47 | happy conjecture in taking good counsel: ~indeed it is sometimes
5219 2, 47 | work of prudence is to take good counsel, as stated ~in Ethic.
5220 2, 47 | power of reason, but its good ~use.~Aquin.: SMT SS Q[49]
5221 2, 47 | unless ~both the end be good, and the means good and
5222 2, 47 | end be good, and the means good and suitable.~Aquin.: SMT
5223 2, 47 | happens that a thing is good in itself and suitable to ~
5224 2, 47 | OBJ 2: Further, to foresee good and to avoid evil belong
5225 2, 47 | to foresight to foresee good, and consequently, also
5226 2, 47 | so is evil mingled with good, on account of the great
5227 2, 47 | matters of action, wherein good is often hindered by evil,
5228 2, 47 | evil has ~the appearance of good. Wherefore prudence needs
5229 2, 47 | may ~have such a grasp of good as to avoid evil.~Aquin.:
5230 2, 47 | the same in idea, to ensue good and to avoid the ~opposite
5231 2, 48 | is directed to the common good, which is part of ~the kingly
5232 2, 48 | in ~relation to his own good, but by political prudence,
5233 2, 48 | in relation to the common good.~Aquin.: SMT SS Q[50] A[
5234 2, 48 | prudence is ~directed to a good life in general": whereas
5235 2, 48 | 13]) prudence is only in good ~people. But domestic prudence
5236 2, 48 | political prudence is "a good life in general" as regards
5237 2, 48 | but not in regard to "a ~good life in general" as regards
5238 2, 48 | as belong to the common good, but also a "military" prudence, ~
5239 2, 48 | is directed to the common good, it ~belongs rather to prudence.~
5240 2, 48 | protection of the entire ~common good.~Aquin.: SMT SS Q[50] A[
5241 2, 49 | deliberating well) or good counsel, either through
5242 2, 49 | order that they may achieve good ends, as those who rob that
5243 2, 49 | consists in making a human act good. Now among the acts of man,
5244 2, 49 | is derived from the {eu}, good, and {boule}, counsel, being "
5245 2, 49 | boule}, counsel, being "a good ~counsel" or rather "a disposition
5246 2, 49 | rather "a disposition to take good counsel." Hence it is ~evident
5247 2, 49 | Reply OBJ 1: There is no good counsel either in deliberating
5248 2, 49 | evil means for attaining a good end, even as in ~speculative
5249 2, 49 | speculative matters, there is no good reasoning either in coming
5250 2, 49 | sin is contrary to taking good counsel. For good ~counsel
5251 2, 49 | taking good counsel. For good ~counsel requires not only
5252 2, 49 | every virtuous man takes good counsel in those things
5253 2, 49 | perhaps he does not take good ~counsel in other particular
5254 2, 49 | seemingly, one who takes good counsel." Now ~this belongs
5255 2, 49 | an act which it renders good; and consequently virtues
5256 2, 49 | causes ~that a man acquires good counsel, good judgment,
5257 2, 49 | man acquires good counsel, good judgment, or good command, ~
5258 2, 49 | counsel, good judgment, or good command, ~inasmuch as these
5259 2, 49 | well) which makes man take good counsel must ~needs be a
5260 2, 49 | belongs to prudence to take good counsel by commanding ~it,
5261 2, 49 | the one ~end which is "a good life in general" [*Ethic.
5262 2, 49 | then virtue is ~only in the good, it seems that {synesis} (
5263 2, 49 | reckoned a virtue directed to good judgment, ~it seems that
5264 2, 49 | other virtue directed to good ~command: and consequently
5265 2, 49 | counsel. But {euboulia}, ~or good counsel, is a virtue. Much
5266 2, 49 | law) a virtue, as being good judgment.~Aquin.: SMT SS
5267 2, 49 | eusynetoi}, ~i.e. "men of good sense," just as on the other
5268 2, 49 | cause, for ~many can take good counsel, without having
5269 2, 49 | counsel, without having good sense so as to judge ~well.
5270 2, 49 | speculative matters some are good at research, through ~their
5271 2, 49 | persons sometimes lack ~good judgment (and this is due
5272 2, 49 | indirectly, through ~the good disposition of the appetitive
5273 2, 49 | of appetite: and thus a good judgment of ~virtue results
5274 2, 49 | to common law), to have good judgment. Now no man ~can
5275 2, 49 | man ~can be said to have good judgment, unless he judge
5276 2, 49 | there is no other virtue of good ~judgment called {gnome} (
5277 2, 49 | there is only one virtue of good counsel, viz. {euboulia} (
5278 2, 49 | and only one virtue of good command, viz. prudence.
5279 2, 49 | there ~is only one virtue of good judgment, viz. {synesis} (
5280 2, 49 | matters the one aspect of good, ~wherefore prudence also
5281 2, 50 | deliberating well) makes man take good counsel either for himself
5282 2, 50 | 2: That a man be of such good counsel as to counsel others, ~
5283 2, 51 | prudence to prefer the greater good to ~the lesser. Therefore
5284 2, 51 | Therefore to forsake the greater good belongs to imprudence. ~
5285 2, 51 | withdrawal from a definite good ~purpose. Now the origin
5286 2, 51 | withdraw from a previous good purpose, except on account
5287 2, 51 | weakness in not standing to the good purpose it has conceived;
5288 2, 51 | Para. 1/1~Reply OBJ 1: The good of prudence is shared by
5289 2, 51 | accordingly perseverance in good belongs to all moral virtues, ~
5290 2, 52 | he ~omit them), nor about good things, for if these be
5291 2, 52 | negligently, they ~are no longer good. Therefore it seems that
5292 2, 52 | matter of negligence is a good that ~one ought to do, not
5293 2, 52 | to do, not that it is a good when it is done negligently,
5294 2, 53 | prudence is taken simply in a good sense, yet, if ~something
5295 2, 53 | if it be directed to the good ~of the soul as its end.
5296 2, 53 | place his last end in a good ~of the flesh, his love
5297 2, 53 | tempts us, not through the good of the appetible ~object,
5298 2, 53 | opposed to the greatest good, as ~stated in Ethic. viii,
5299 2, 53 | the care of the flesh to a good end, as when one ~is careful
5300 2, 53 | he does so ~either for a good or for an evil end. If for
5301 2, 53 | for an evil end. If for a good end, there is no sin ~seemingly,
5302 2, 53 | directed to an end which is good ~not in truth but in appearance,
5303 2, 53 | obtain a certain end, whether good or ~evil, a man uses means
5304 2, 53 | craftiness ~sometimes taken in a good sense, and this on account
5305 2, 53 | take counsel both for a good end and for an ~evil end:
5306 2, 53 | evil end: nor should a good end be pursued by means
5307 2, 53 | if it be ~directed to a good end.~Aquin.: SMT SS Q[55]
5308 2, 53 | attain some end either good or evil. Now the adopting
5309 2, 53 | sense, and ~improperly in a good sense, so too is guile which
5310 2, 55 | things because they are ~good, and forbids others, because
5311 2, 55 | are evil, while others are good ~because they are prescribed,
5312 2, 55 | law looks to the common good of a city or ~kingdom, as
5313 2, 55 | but not to the private good ~of an individual or even
5314 2, 56 | that is the ~principle of a good act, a virtue must needs
5315 2, 56 | defined by means of the ~good act bearing on the matter
5316 2, 56 | the entire structure of good works is built on four virtues,"
5317 2, 56 | human act and man ~himself good" [*Ethic. ii, 6], and this
5318 2, 56 | For a ~man's act is made good through attaining the rule
5319 2, 56 | renders man's operations good, ~and, as Tully declares (
5320 2, 56 | declares (De Officiis i, 7), good men are so called chiefly ~
5321 2, 56 | so that whatever is the good of a part can be directed
5322 2, 56 | can be directed to the ~good of the whole. It follows
5323 2, 56 | follows therefore that the good of any virtue, ~whether
5324 2, 56 | referable to the common good, to ~which justice directs:
5325 2, 56 | directs man to the common good. It is in this sense that ~
5326 2, 56 | to ~direct to the common good, as stated above (FS, Q[
5327 2, 56 | the virtues to the common good.~Aquin.: SMT SS Q[58] A[
5328 2, 56 | which can have the universal good as its object, knowledge ~
5329 2, 56 | in regard to the common good. Wherefore legal justice,
5330 2, 56 | it directs to the common good, may be called a general
5331 2, 56 | be directed ~to a Divine good. Now it belongs to legal
5332 2, 56 | higher end, namely the common good of the ~multitude, which
5333 2, 56 | multitude, which transcends the good of one single individual.
5334 2, 56 | 1~OBJ 4: Further, every good of a part can be directed
5335 2, 56 | part can be directed to the good of the ~whole, so that if
5336 2, 56 | which directs to the common good; and so it ~seems that general
5337 2, 56 | that "the ~virtue of the good man is not strictly the
5338 2, 56 | same as the virtue of the good ~citizen." Now the virtue
5339 2, 56 | citizen." Now the virtue of a good citizen is general justice,
5340 2, 56 | Is directed to the common good. Therefore general justice
5341 2, 56 | the virtues to the Divine good, so too is legal justice, ~
5342 2, 56 | the virtues to the common good. ~Accordingly, just as charity
5343 2, 56 | which regards the Divine good as its proper ~object, is
5344 2, 56 | as it ~regards the common good as its proper object. And
5345 2, 56 | is directed to the common good by the aforesaid legal ~
5346 2, 56 | the virtues to the common good; and ~this virtue is legal
5347 2, 56 | directing man to the ~common good of a household: and yet
5348 2, 56 | immediately to the common good, there is a need for other
5349 2, 56 | others. As regards the common good it does so immediately,
5350 2, 56 | immediately, but as to the good of the individual, it does
5351 2, 56 | man ~immediately to the good of another individual.~Aquin.:
5352 2, 56 | Reply OBJ 2: The common good of the realm and the particular
5353 2, 56 | realm and the particular good of the ~individual differ
5354 2, 56 | the aspect of the "common" good differs ~from the aspect
5355 2, 56 | aspect of the "individual" good, even as the aspect of "
5356 2, 56 | is an evil, and that a ~good": and in this way too they
5357 2, 56 | Reply OBJ 3: The common good is the end of each individual
5358 2, 56 | community, just as the good of the whole is the end
5359 2, 56 | On the ~other hand the good of one individual is not
5360 2, 56 | is directed to the common good, ~is more capable of extending
5361 2, 56 | which ~is directed to the good of another individual: although
5362 2, 56 | Further, in things that are good simply, there is neither
5363 2, 56 | is about ~things that are good simply, as stated in Ethic.
5364 2, 56 | may speak of a thing being good simply in two ways. ~First
5365 2, 56 | ways. ~First a thing may be good in every way: thus the virtues
5366 2, 56 | way: thus the virtues are good; and ~there is neither mean
5367 2, 56 | extremes in things that are good simply in this ~sense. Secondly
5368 2, 56 | Secondly a thing is said to be good simply through being good ~
5369 2, 56 | good simply through being good ~absolutely i.e. in its
5370 2, 56 | is about things that are good ~simply.~Aquin.: SMT SS
5371 2, 56 | which is "difficult" and "good," as ~stated in Ethic. ii,
5372 2, 56 | and gives its name to a good man."~Aquin.: SMT SS Q[58]
5373 2, 56 | for as much as the common ~good transcends the individual
5374 2, 56 | transcends the individual good of one person. In this sense
5375 2, 56 | commendable in respect of the sole good of the virtuous person himself, ~
5376 2, 56 | justice is somewhat the good of ~another person, as stated
5377 2, 56 | virtue is a faculty of doing good to ~others. For this reason
5378 2, 56 | takes into consideration the good of his own virtue, ~while
5379 2, 56 | consideration of ~the common good. Moreover justice is observed
5380 2, 57 | object, namely the common good ~which it contemns; and
5381 2, 57 | since contempt of the common good may lead to all kinds of ~
5382 2, 57 | repugnant to the common good, have the ~character of
5383 2, 57 | referred to human common good, so ~Divine justice is referred
5384 2, 57 | is referred to the Divine good, to which all sin is repugnant,
5385 2, 57 | which moves us to will ~the good of another. And so since
5386 2, 58 | wickedness, we ought to deem him good, by ~interpreting for the
5387 2, 58 | having an evil opinion of a good man, because in the latter
5388 2, 58 | there is no question of the good or ~evil of the thing about
5389 2, 58 | there is question ~of the good of the person who judges,
5390 2, 58 | because "the true is the good of the intellect, and ~the
5391 2, 58 | when we judge of men, the good and evil in our judgment
5392 2, 58 | that he is ~judged to be good, and deserving of contempt
5393 2, 58 | to aim at judging a ~man good, unless there is evident
5394 2, 58 | another pertains to ~our good feeling and not to the evil
5395 2, 59 | directed to the ~common good. Now it is hurtful to the
5396 2, 59 | is hurtful to the common good of the many, if the ~goods
5397 2, 59 | to direct to the common good those matters ~which concern
5398 2, 59 | justice to direct the common good to particular individuals
5399 2, 59 | whereby he is deprived of his good name, and openly, by being ~
5400 2, 59 | person has done for the good of the community; while
5401 2, 60 | has taken away ~another's good name by telling the truth.
5402 2, 60 | person from obtaining a good thing is ~seemingly the
5403 2, 60 | according to the ~judgment of a good man.~Aquin.: SMT SS Q[62]
5404 2, 60 | may take away another's ~good name. First, by saying what
5405 2, 60 | bound to restore that man's good name, by ~confessing that
5406 2, 60 | is bound to restore his good name as far ~as he can,
5407 2, 60 | be unable to ~restore his good name, he must compensate
5408 2, 60 | the honor of God ~or the good of the Church, one procures
5409 2, 60 | kind is always to be made good by ~repayment in equivalent:
5410 2, 60 | this kind need not be made good in ~equivalent; because
5411 2, 60 | restitution is ~directed to the good of the person to whom it
5412 2, 61 | it suffices ~to choose a good man, and it is not requisite
5413 2, 61 | choose one who ~is less good for a higher position. Therefore
5414 2, 61 | relation to ~the common good; for it happens at times
5415 2, 61 | conduce more to the common good, on account of worldly ~
5416 2, 61 | directed chiefly to the common good, ~according to 1 Cor. 12:
5417 2, 61 | spiritualities the simply less good are sometimes preferred
5418 2, 61 | in relation to the common good: and then if they are preferred
5419 2, 61 | necessary for the common good in relation to persons of
5420 2, 61 | it suffices to elect a good man, nor is it necessary
5421 2, 61 | in relation to the common good. ~For if it is possible
5422 2, 61 | useful as regards the common good, ~since he loves more the
5423 2, 61 | Prov. 18:5): "It is not good to accept ~the person in
5424 2, 61 | judgment [*Vulg.: 'It is not good to accept the person of ~
5425 2, 61 | judgment how some ~common good is to be distributed among
5426 2, 62 | man ~use plants for the good of animals, and animals
5427 2, 62 | animals, and animals for the good of man, as ~the Philosopher
5428 2, 62 | it is not lawful, for any good end whatever, to do that ~
5429 2, 62 | to safeguard the ~common good, since "a little leaven
5430 2, 62 | spare the wheat, i.e. the good. This occurs when the ~wicked
5431 2, 62 | cannot be slain without the good being killed with them,
5432 2, 62 | wicked lie hidden among the good, or because they have many ~
5433 2, 62 | killed without danger to the good, as ~Augustine says (Contra
5434 2, 62 | judgment, rather than that the good be put to ~death together
5435 2, 62 | wicked. When, however, the good incur no danger, ~but rather
5436 2, 62 | in order to deliver the good, whereas sometimes He ~allows
5437 2, 62 | dignity, yet it may be good to kill a man who has sinned,
5438 2, 62 | is useful for the common good. Now the slaying of evildoers
5439 2, 62 | is ~useful for the common good, as stated above (A[2]).
5440 2, 62 | the ~care of the common good is entrusted to persons
5441 2, 62 | by nature distinct from good men; hence a ~public authority
5442 2, 62 | to death for the ~common good.~Aquin.: SMT SS Q[64] A[
5443 2, 62 | anything for ~the common good, provided it harm nobody:
5444 2, 62 | evil must not be done that good may come" (Rm. ~3:8) or
5445 2, 62 | another, for the sake of the good of virtue, and that he ~
5446 2, 62 | in relation to the common good, which ~is corrupted by
5447 2, 62 | and forwards the common good, since they are the chief
5448 2, 62 | the community of a greater good: fourthly, because he ~despises
5449 2, 62 | though ~proceeding from a good intention, an act may be
5450 2, 62 | authority acting for the common good, as stated above (A[3]),
5451 2, 62 | refer this to the public good, as in the case of a soldier ~
5452 2, 62 | When we do a ~thing for a good and lawful purpose, if thereby
5453 2, 62 | of something done ~for a good purpose. Therefore the person
5454 2, 63 | of itself useful to the good ~of the whole body, yet,
5455 2, 63 | nevertheless be directed to the good of the community, in so ~
5456 2, 63 | in relation to the common good.~Aquin.: SMT SS Q[65] A[
5457 2, 63 | procuring ~of the common good. But the removal of a member
5458 2, 63 | can be directed to the ~good of one man, and consequently
5459 2, 63 | be done to further the ~good of the whole. Now it is
5460 2, 63 | doing not only evil but also good ~deeds.~Aquin.: SMT SS Q[
5461 2, 64 | may have the merit of a good stewardship, and ~he the
5462 2, 64 | itself may not be done for a good end. ~Therefore a man cannot
5463 2, 64 | safe-guarding of the common good, even if ~they use violence
5464 2, 65 | commentary on the Psalter: "A good judge does nothing according
5465 2, 65 | exercises, and to whose good it belongs that evil-doers
5466 2, 65 | detrimental to the public good.~Aquin.: SMT SS Q[67] A[
5467 2, 65 | because in like matters a good man is ~slow to punish as
5468 2, 65 | the community, for whose good it behooves ~ill-deeds to
5469 2, 66 | of ~the sinner, or to the good of the commonwealth whose
5470 2, 66 | they be revealed for the good of the ~community, which
5471 2, 66 | be preferred to a private good. Hence it ~is unlawful to
5472 2, 66 | detriment to the common good: and ~yet a thing is scarcely
5473 2, 66 | ordered for the ~common good which it aims at procuring
5474 2, 66 | order to promote ~the common good. Wherefore a man may sin
5475 2, 66 | the commonwealth, whose good is intended ~chiefly in
5476 2, 66 | belongs the care of the common good, ~which it is intended to
5477 2, 67 | and for the praise of the good" [*1 Pt. 2:14]. Therefore ~
5478 2, 68 | because he is ~unwilling to do good, the latter because he desires
5479 2, 68 | Para. 1/1~OBJ 2: Further, "Good is to be presumed of every
5480 2, 68 | 2 Para. 1/1~Reply OBJ 2: Good is to be presumed of everyone
5481 2, 69 | 28), "since one cannot do good to ~all, we ought to consider
5482 2, 69 | A man is bound to make good use of the talent bestowed
5483 2, 69 | seems to be a spiritual good since ~it consists in using
5484 2, 70 | reasons. First, for the good of the reviler; namely,
5485 2, 70 | wise." Secondly, for the good of many who would be ~prevented
5486 2, 70 | conduct through contempt of a ~good life."~Aquin.: SMT SS Q[
5487 2, 71 | blackening of another's good ~name by words uttered in
5488 2, 71 | Further, the notion of a good name implies something known
5489 2, 71 | If, therefore, a person's good name is blackened by backbiting, ~
5490 2, 71 | existing. But sometimes a man's good name is blackened, even ~
5491 2, 71 | not every blackening ~of a good name is backbiting.~Aquin.:
5492 2, 71 | directly, not his honor but his good name, in so ~far as by uttering
5493 2, 71 | the backbiter injuring his good name.~Aquin.: SMT SS Q[73]
5494 2, 71 | alone, he ~destroys his good name not altogether but
5495 2, 71 | but because he lessens his good name. This is ~done sometimes
5496 2, 71 | fourthly, by ascribing his good deeds to a bad intention. ~
5497 2, 71 | either by gainsaying his good, or by maliciously ~concealing
5498 2, 71 | aims at blackening a man's good name. Wherefore, properly ~
5499 2, 71 | in order to ~blacken his good name. Now it is a very grave
5500 2, 71 | matter to blacken a man's ~good name, because of all temporal
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