Part, Question

6001   2, 121 |              man fortitude itself is a good": and such is his end.~Aquin.:
6002   2, 121 |         likeness of his art. Whatever ~good ensues from this, if it
6003   2, 121 |                a stronger love for the good of virtue than for his own
6004   2, 121 |          Therefore the delight in the ~good of virtue banishes the pain
6005   2, 121 |                in them we consider the good of reason. Now the ~principal
6006   2, 121 |            loves not only as a natural good, but also ~as being necessary
6007   2, 121 |          inasmuch as a man prefers the good of virtue to the life of
6008   2, 121 |             that the "brave man ~is of good hope." But hope looks forward
6009   2, 121 |             from the mind of a wise or good man: whereas the ~Peripatetics,
6010   2, 121 |                 tends to a pleasurable good, to which it is directly ~
6011   2, 121 |                the object of virtue is good. But the direct object of ~
6012   2, 121 |            object of ~fortitude is not good, but evil, for it is endurance
6013   2, 121 |          reason, both by ~the pleasing good and the displeasing evil.
6014   2, 121 |              Virtue is directed to the good of reason which it behooves ~
6015   2, 121 |              it withstands, and to the good of ~reason, as the end,
6016   2, 121 |               also on account of other good deeds, man encounters ~mortal
6017   2, 121 |            that which is difficult and good. But ~fortitude is about
6018   2, 121 |                danger of death for the good of virtue: whereas ~justice
6019   2, 121 |                and gives its name to a good man."~Aquin.: SMT SS Q[123]
6020   2, 121 |             bulk, to be great is to be good": wherefore the better ~
6021   2, 121 |            greater it is. Now reason's good is man's good, according
6022   2, 121 |             Now reason's good is man's good, according to ~Dionysius (
6023   2, 121 |         perfection of reason, ~has the good essentially: while justice
6024   2, 121 |             while justice effects this good, since it ~belongs to justice
6025   2, 121 |           other virtues safeguard this good, inasmuch as they moderate ~
6026   2, 121 |            lead man away from reason's good. As to the order ~of the
6027   2, 121 |               make man recede from the good of ~reason: and after fortitude
6028   2, 121 |                others in hindering the good of reason. Now to be a thing ~
6029   2, 121 |                essentially regards the good rather than the ~difficult.
6030   2, 122 |                to safeguard man in the good of reason. Now the good
6031   2, 122 |                good of reason. Now the good of reason consists ~in the
6032   2, 122 |               to strengthen man in the good of virtue, especially against ~
6033   2, 122 |             firmly strengthened in the good of virtue, since he cleaves
6034   2, 122 |              of fortitude. one ~is the good wherein the brave man is
6035   2, 122 |                him from achieving that good, and in this ~consists the
6036   2, 122 |         strengthens man's ~soul in the good of Divine justice, which
6037   2, 122 |                would seem better to do good to others than to ~maintain
6038   2, 122 |                to ~maintain oneself in good, since the "good of the
6039   2, 122 |            oneself in good, since the "good of the nation is better
6040   2, 122 |             nation is better than ~the good of the individual," according
6041   2, 122 |          whereas he that ~teaches does good to many. Therefore the act
6042   2, 122 |                it is ~directed to some good consisting in an act of
6043   2, 122 |             are directed to the common good, since "the good of the
6044   2, 122 |                common good, since "the good of the nation is ~better
6045   2, 122 |             nation is ~better than the good of the individual," according
6046   2, 122 |               2). If, then, some other good were the cause of martyrdom,
6047   2, 122 |               to ~suffer for doing any good work, or for avoiding any
6048   2, 122 |             Para. 1/1~Reply OBJ 3: The good of one's country is paramount
6049   2, 122 |           human goods: ~yet the Divine good, which is the proper cause
6050   2, 122 |               more ~account than human good. Nevertheless, since human
6051   2, 122 |              Nevertheless, since human good may become ~Divine, for
6052   2, 122 |                follows that any ~human good in so far as it is referred
6053   2, 123 |                inordinate, because the good of a human act consists
6054   2, 123 |           others. Moreover, the more a good is to be sought after, the
6055   2, 123 |              not include the notion of good or ~evil: and the same applies
6056   2, 123 |                virtuous ~man loves the good proper to his virtue; while
6057   2, 123 |                death for the sake of a good. ~But a man who exposes
6058   2, 123 |                turns man aside from a ~good that is necessary, not for
6059   2, 123 |            sinners, rather than to the good to ~whom he should give
6060   2, 123 |              to renounce that which is good according to virtue.~
6061   2, 124 |               that ~withdraws him from good; not that he is altogether
6062   2, 125 |               But hope and love have a good for this object, and so
6063   2, 126 |              denoting persistence in a good deed unto ~the end, may
6064   2, 126 |              should be endured" - i.e. good courage ~seems to be the
6065   2, 127 |               honor is a concupiscible good since it is the reward ~
6066   2, 127 |             instance, one ~make a very good use of it: but an act is
6067   2, 127 |               1 Para. 1/1~Reply OBJ 1: Good and evil absolutely considered
6068   2, 127 |            which tends to a difficult ~good. Wherefore magnanimity is
6069   2, 127 |           about the ~difficult and the good, as stated in Ethic. ii,
6070   2, 127 |              Now the difficult and the good (which amount to the same)
6071   2, 127 |             Reply OBJ 3: He that makes good use of great things is much
6072   2, 127 |                much more able to ~make good use of little things. Accordingly
6073   2, 127 |               3: Further, "Virtue is a good quality of the mind," as
6074   2, 127 |          consists in safeguarding the ~good of reason in human affairs,
6075   2, 127 |               for this is man's proper good. Now among ~external human
6076   2, 127 |               of the use of any ~other good, such as science or external
6077   2, 127 |            things, not indeed any, but good, i.e. ~virtuous; for in
6078   2, 127 |               in ~itself, is a special good, and accordingly magnanimity
6079   2, 127 |               be feared or dared. But ~good is of more import than evil.
6080   2, 127 |              evil is ~looked upon as a good," wherefore not to be overcome
6081   2, 127 |              the ~obtaining of a great good, the former belonging to
6082   2, 127 |                in order to safeguard a good. But good as such is to
6083   2, 127 |               to safeguard a good. But good as such is to be desired,
6084   2, 127 |             mind than the difficult in good things. Hence the virtue
6085   2, 127 |                magnanimity. For though good is simply ~of more import
6086   2, 127 |              one will obtain a certain good, it ~follows that confidence
6087   2, 127 |                the same object, namely good. But as regards ~contrariety
6088   2, 127 |           respect of the ~obtaining of good, it follows that confidence
6089   2, 127 |              says (Ethic. iv, 3) that "good fortune ~seems to conduce
6090   2, 128 |                even think of ~anything good: which is absurd. Therefore
6091   2, 128 |             since we can ~think and do good by the help of God, this
6092   2, 129 |               Now honor is in itself a good thing, and the greatest
6093   2, 129 |                 praise, in so far as a good is laudably desired.~Aquin.:
6094   2, 129 |             which heartens a man to do good and disheartens him ~from
6095   2, 129 |               honor heartens men to do good and to ~avoid evil; thus
6096   2, 129 |            Reply OBJ 1: The desire for good should be regulated according
6097   2, 129 |               some are heartened to do good and disheartened from ~doing
6098   2, 129 |              says (Catilin.) that "the good as well as the ~wicked covet
6099   2, 129 |                 but the one," i.e. the good, "go ~about it in the right
6100   2, 129 |          wicked, ~"through lack of the good arts, make use of deceit
6101   2, 129 |               sake of honor, either do good or avoid evil, are ~not
6102   2, 130 |              which incites a mar to do good is apparently not a ~sin.
6103   2, 130 |                glory incites men to do good. For Tully says (De ~Tusc.
6104   2, 130 |             Writ glory is promised for good works, according to Rm.
6105   2, 130 |               according to patience in good work . . . glory and ~honor" [*
6106   2, 130 |             that glory is ~"consistent good report about a person, together
6107   2, 130 |                 41:15, "Take care of a good name," and Rm. 12:17, ~"
6108   2, 130 |             and Rm. 12:17, ~"Providing good things not only in the sight
6109   2, 130 |               a bodily or ~a spiritual good. Since, however, that which
6110   2, 130 |                denotes that somebody's good is known and approved by
6111   2, 130 |                one considers one's own good as being worthy of ~praise.
6112   2, 130 |             know and approve one's own good: for it is ~written (1 Cor.
6113   2, 130 |          willing to approve ~one's own good works: for it is written (
6114   2, 130 |             seek his own glory for the good of others, according to
6115   2, 130 |                 That they may see your good works, and glorify your
6116   2, 130 |               promised as a reward for good works, and of ~which it
6117   2, 130 |                better by reason of the good they know to be in another
6118   2, 130 |        testimony of others' praise the good ~which is in him, may himself
6119   2, 130 |              should "take care of ~his good name," and that he should "
6120   2, 130 |                that he should "provide good things in the sight of ~
6121   2, 130 |            prefers to God the temporal good in which he glories: ~for
6122   2, 130 |             considered as an appetible good, since human glory is ~apparently
6123   2, 130 |               excellence. But whatever good one may ~desire, one desires
6124   2, 130 |                a man's goodness: since good ~is naturally loved and
6125   2, 130 |              prefers vainglory to ~the good of his neighbor, seeing
6126   2, 131 |               every virtue makes a man good. But a fainthearted man ~
6127   2, 131 |              if "they who ~demur to do good to their neighbor in preaching
6128   2, 131 |                is proportionate to the good they might have ~done had
6129   2, 131 |              he derives either ~from a good natural disposition, or
6130   2, 131 |                for he would desire the good things, of which he is worthy,
6131   2, 131 |           thereby a man withdraws from good things, ~which is a very
6132   2, 132 |               he does not seek his own good, but because to ~do so is
6133   2, 132 |          appetite is inclined ~to make good use of the rule of act:
6134   2, 133 |             praiseworthy, ~since man's good is to be in accordance with
6135   2, 133 |            great ~expense forfeits the good" of the magnificent work, "
6136   2, 133 |              apyrokalia}, i.e. lacking good fire, since like fire it
6137   2, 133 |           consumes ~all, but not for a good purpose. Hence in Latin
6138   2, 134 |               that makes its possessor good." Yet patience is sometimes
6139   2, 134 |           virtues are ~directed to the good, inasmuch as they safeguard
6140   2, 134 |         inasmuch as they safeguard the good of reason ~against the impulse
6141   2, 134 |               is ~strong to hinder the good of reason, according to
6142   2, 134 |                virtue to safeguard the good of reason against sorrow,
6143   2, 134 |            virtues are directed to the good of the soul. ~Now this seems
6144   2, 134 |            very nature are directed to good. For it ~is virtue that "
6145   2, 134 |              that "makes its possessor good, and renders the latter'
6146   2, 134 |             renders the latter's work ~good" (Ethic. ii, 6). Hence it
6147   2, 134 |       according as it inclines ~man to good more effectively and directly.
6148   2, 134 |                which are ~effective of good, incline a man more directly
6149   2, 134 |         incline a man more directly to good than those which ~are a
6150   2, 134 |               which lead man away from good: and just as ~among those
6151   2, 134 |            those that are effective of good, the greater is that which ~
6152   2, 134 |           establishes man in a greater good (thus faith, hope, and charity /
6153   2, 134 |          things that withdraw man from good, the greater virtue is the
6154   2, 134 |               on a greater obstacle to good. But dangers of death, ~
6155   2, 134 |           concerned, withdraw man from good more than any kind of hardship, ~
6156   2, 134 |              directly establish man in good, but also of ~fortitude
6157   2, 134 |             from greater obstacles to ~good.~Aquin.: SMT SS Q[136] A[
6158   2, 134 |           suffer ~evil for the sake of good than for the sake of evil.
6159   2, 134 |             bear evil for the sake ~of good, and this is to be truly
6160   2, 134 |             Hence it follows ~that the good for the sake of which one
6161   2, 134 |             desired and loved than the good the privation of which causes
6162   2, 134 |            fact that a man prefers the good ~of grace to all natural
6163   2, 134 |             Para. 1/1~Reply OBJ 2: The good of a social virtue [*Cf.
6164   2, 134 |                 On the other hand, the good of ~grace is supernatural,
6165   2, 134 |               only in holding fast to ~good against the fear of future
6166   2, 134 |             that a man forsake not the good of virtue ~on account of
6167   2, 134 |        patience are not opposed to the good of the commonwealth, ~since
6168   2, 134 |                in order to ensure that good we fight against our enemies."
6169   2, 134 |           regards hope, which tends to good, ~rather than daring, fear,
6170   2, 134 |         certain evils ~for the sake of good, and if this good is awaited
6171   2, 134 |              sake of good, and if this good is awaited shortly, endurance
6172   2, 134 |          because the very delay of the good we hope for, is of a nature ~
6173   2, 134 |                delay of the ~hoped for good (which regards longanimity)
6174   2, 134 |           persistently accomplishing a good work (which regards constancy)
6175   2, 134 |              he refers to constancy in good; when he says "difficult"
6176   2, 135 |            about the difficult and the good"; and so where there is
6177   2, 135 |             persist long ~in something good until it is accomplished
6178   2, 135 |               difficult to endure, not good, but evil. And evils that ~
6179   2, 135 |              in any kind of ~difficult good, it is consistent in one
6180   2, 135 |          persists in the ~more perfect good. Wherefore such like perseverance
6181   2, 135 |          perfection from the aspect of good rather than ~from the aspect
6182   2, 135 |                 and thus to persist in good for a long time until the
6183   2, 135 |               delay in accomplishing a good work gives ~perseverance
6184   2, 135 |            about the difficult and the good." Now it ~does not seem
6185   2, 135 |              to persist firmly in some good: but they differ as to ~
6186   2, 135 |                difficult to persist in good. Because the ~virtue of
6187   2, 135 |            makes man persist firmly in good, against ~the difficulty
6188   2, 135 |            makes him persist firmly in good against difficulties arising ~
6189   2, 135 |            obstacles to persistence in good are especially ~those which
6190   2, 135 |              of God sustaining ~man in good until the end of life, as
6191   2, 135 |              to abide ~unchangeably in good, though it is in its power
6192   2, 135 |              the other hand, by doing ~good he does not make himself
6193   2, 135 |           himself to be persevering in good, because he is ~able, by
6194   2, 136 |               a man does not forsake a good on ~account of long endurance
6195   2, 136 |               to be ready to forsake a good on ~account of difficulties
6196   2, 136 |              is one who withdraws from good on account of sorrow caused ~
6197   2, 136 |            persevering man persists in good against ~sorrow, so too
6198   2, 137 |                 required both in doing good and in enduring evil, especially
6199   2, 137 |               so as not to forsake the good on account of difficulties, ~
6200   2, 137 |                which is the end of all good ~deeds, and the release
6201   2, 137 |             justice imply a desire for good. ~Now this belongs properly
6202   2, 139 |               virtue to incline man to good. Now the good of man is
6203   2, 139 |           incline man to good. Now the good of man is to be in accordance ~
6204   2, 139 |               of which he forsakes the good of reason.~Aquin.: SMT SS
6205   2, 139 |            about the difficult and the good" [*Ethic. ~ii, 3]. Now it
6206   2, 139 |                virtue to safeguard the good of reason against the passions
6207   2, 139 |                denote a pursuit of the good.~Aquin.: SMT SS Q[141] A[
6208   2, 139 |                sometimes accompany the good ~of reason, the result is
6209   2, 139 |              is that he flies from the good of reason. Hence it ~belongs
6210   2, 139 |            evil to remain firm ~in the good of reason.~Aquin.: SMT SS
6211   2, 139 |             the hope of attaining some good, so, too, ~temperance, which
6212   2, 139 |          pertaining to the pursuit of ~good; and the passions of the
6213   2, 139 |       concupiscible which tend towards good, as a consequence, it moderates ~
6214   2, 139 |              shall be as Gods, knowing good and evil." Therefore ~temperance
6215   2, 139 |              against whose impulse the good of reason is safeguarded
6216   2, 139 |               2]; Q[123], A[12]), the ~good of moral virtue consists
6217   2, 139 |                reason: because ~"man's good is to be in accord with
6218   2, 139 |             towards their end, and the good of reason consists chiefly ~
6219   2, 139 |          chiefly ~in this order; since good has the aspect of end, and
6220   2, 139 |           still on the requirements of good conduct. Hence ~the Philosopher
6221   2, 139 |              be not ~inconsistent with good," i.e. good conduct, nor "
6222   2, 139 |          inconsistent with good," i.e. good conduct, nor "beyond his
6223   2, 139 |              cardinal virtue. For the ~good of moral virtue depends
6224   2, 139 |            declares (Ethic. i, 2) "the good of ~the many is more of
6225   2, 139 |                of the godlike than the good of the individual," ~wherefore
6226   2, 139 |              more a virtue regards the good of the many, the better
6227   2, 139 |               and fortitude regard the good of the many more than ~temperance
6228   2, 139 |               of the excellence of the good proper to temperance, but
6229   2, 139 |            about the difficult and the good, the ~excellence of a virtue
6230   2, 139 |               more under the aspect of good, ~wherein justice excels,
6231   2, 140 |               1~OBJ 2: Further, "man's good is to be in accord with
6232   2, 140 |               to man's progress in the good of reason: for it is ~written (
6233   2, 140 |               pleasure: ~wherefore the good of reason cannot be in a
6234   2, 140 |        imparting to others a spiritual good, by a kind of spiritual
6235   2, 140 |           through being opposed to the good of virtue. ~Now cowardice
6236   2, 140 |                which has the aspect of good: because fortitude is directed
6237   2, 140 |                directed to the common ~good more than temperance is.
6238   2, 140 |              the defense of the common good. Secondly, with regard to
6239   2, 142 |              perfection, ~though it be good, falls short of the notion
6240   2, 142 |               a possible and difficult good, so is fear about ~a possible
6241   2, 142 |             virtue denotes whatever is good and ~praiseworthy in human
6242   2, 142 |           causes a vice, but not every good is ~sufficient for the notion
6243   2, 142 |                character of an arduous good, ~shamefacedness, which
6244   2, 142 |              external ~things, whether good or evil. Wherefore it is
6245   2, 142 |            abundance of some ~temporal good; thus a man is more ashamed
6246   2, 142 |                 we ~should forfeit the good opinion they had of us:
6247   2, 142 |               in one whom he esteemed ~good, he apprehends it as being
6248   2, 142 |            they have a certain love of good, and yet are not ~altogether
6249   2, 143 |           According to Ecclus. 11:14, "good things and evil, life and
6250   2, 143 |        themselves, even if no ~further good accrued to us through them,
6251   2, 143 |         conducive to some more perfect good. ~It is thus that the virtues
6252   2, 143 |               in truth it is only the ~good man who is worthy of honor."
6253   2, 143 |                of honor." Now a man is good in respect of virtue. ~Wherefore
6254   2, 143 |             appetite is an apprehended good. ~Now if a thing is perceived
6255   2, 143 |              be something becoming and good. Hence Dionysius says (Div. ~
6256   2, 143 |            that "the beautiful and the good are beloved by all." Wherefore ~
6257   2, 143 |               under the head of useful good: for ~Tully says (De Invent.
6258   2, 143 |             man's last end, which is a good in accordance with reason; ~
6259   2, 143 |              most significative of the good of reason to which it ~belongs
6260   2, 143 |              in the point of a greater good: yet ~greater honor is due
6261   2, 144 |          affections with regard to the good of ~reason, it belongs to
6262   2, 144 |           fears that deter it from the good of reason. Wherefore, ~just
6263   2, 144 |            moral virtue ~maintains the good of reason against the onslaught
6264   2, 144 |               passion departs from the good of ~reason, there is need
6265   2, 144 |               to withdraw man from the good of reason, both because
6266   2, 145 |              is competent to all, both good and evil, is ~not an act
6267   2, 145 |          honestum] [*Cf. Q[145], A[1]] good. Now this is consistent ~
6268   2, 145 |                whole people, for whose good they are ordained, ~need
6269   2, 146 |           order of reason, wherein the good of moral virtue consists: ~
6270   2, 146 |                   with such food as is good for the worthless body,
6271   2, 146 |                2: Although it does one good to vomit after eating too
6272   2, 147 |                virtue to safeguard the good of reason against those
6273   2, 147 |               capable of hindering the good of ~reason, by embroiling
6274   2, 147 |               says (Rm. 14:21): "It is good not to eat ~flesh, and not
6275   2, 147 |              is sinful to forsake the ~good of virtue, as likewise to
6276   2, 147 |              declare simply that it is good to ~abstain from wine, but
6277   2, 147 |              from wine, but that it is good in the case where this would
6278   2, 148 |              that a thing excludes the good of ~reason, it is a sin.
6279   2, 148 |              evil because it removes a good. ~Wherefore the greater
6280   2, 148 |              Wherefore the greater the good removed by an evil, the
6281   2, 148 |               is evident that a Divine good is greater than a human
6282   2, 148 |                is greater than a human good. ~Wherefore the sins that
6283   2, 148 |                directly opposed to the good of human reason.~Aquin.:
6284   2, 148 |             Para. 1/1~Reply OBJ 2: The good of reason is hindered in
6285   2, 148 |            drunkenness, may be ~either good or evil, whereas the goods
6286   2, 148 |         contrary to reason, are always good.~Aquin.: SMT SS Q[150] A[
6287   2, 150 |               be to act counter to the good of ~the individual, so too
6288   2, 150 |             this is to act against the good of the species.~Aquin.:
6289   2, 150 |              to that end. Again, man's good is ~threefold as stated
6290   2, 150 |                which otherwise it were good for him to ~possess), for
6291   2, 150 |             for the sake of his body's good, or of the contemplation
6292   2, 150 |               is manifest that where a good action has a ~special matter
6293   2, 150 |             OBJ 3: Further, the common good takes precedence of the
6294   2, 150 |              precedence of the private good, ~according to the Philosopher (
6295   2, 150 |                directed to ~the common good: for Augustine says (De
6296   2, 150 |             ordered to the individual ~good, namely in order to avoid
6297   2, 150 |                it to be equaled to the good of virginal continence or
6298   2, 150 |               virginity as the greater good. It ~is also refuted by
6299   2, 150 |          reason, both because a Divine good takes precedence of ~a human
6300   2, 150 |           takes precedence of ~a human good, and because the good of
6301   2, 150 |            human good, and because the good of the soul is preferable
6302   2, 150 |              soul is preferable to the good ~of the body, and again
6303   2, 150 |            body, and again because the good of the contemplative life
6304   2, 150 |          virginity is directed to the ~good of the soul in respect of
6305   2, 150 |           marriage is ~directed to the good of the body, namely the
6306   2, 150 |                Reply OBJ 3: The common good takes precedence of the
6307   2, 150 |              precedence of the private good, if it ~be of the same genus:
6308   2, 150 |                may be that the private good is better ~generically.
6309   2, 151 |             that makes one forsake the good of reason is ~sinful, because
6310   2, 151 |                end be ~something truly good. Now just as the preservation
6311   2, 151 |               one individual is a true good, so, too, is the preservation
6312   2, 151 |             human species a very great good. And just as the use of ~
6313   2, 151 |               not a sin, but a ~lesser good. In this way sexual intercourse
6314   2, 151 |               viii): "Just as that was good which ~Martha did when busy
6315   2, 151 |                 so, too, we praise the good of ~Susanna's conjugal chastity,
6316   2, 151 |            chastity, yet we prefer the good of the widow Anna, ~and
6317   2, 151 |              necessary for the ~common good, namely the preservation
6318   2, 151 |                His ~servants for their good, not for His, made this
6319   2, 151 |           which apprehends some end as good, and this act is ~hindered
6320   2, 152 |              is directed to the common good of the whole human ~race,
6321   2, 152 |        matrimony, it is opposed to the good of the ~child's upbringing,
6322   2, 152 |           because it is opposed to the good of the child to be born,
6323   2, 152 |          copulation, which hinders the good of the future ~child, is
6324   2, 152 |              meal does ~not hinder the good of a man's whole life, wherefore
6325   2, 152 |                 Further, the greater a good is, the graver would seem
6326   2, 152 |              seemingly opposed ~to the good of the whole human race,
6327   2, 152 |            determined according to the good to which that ~sin is opposed.
6328   2, 152 |         fornication is contrary to the good of the child to ~be born.
6329   2, 152 |           because he acts against the ~good of his own body by an undue
6330   2, 152 |         fornication is contrary to the good of the human ~race, in so
6331   2, 152 |             being more ~opposed to the good of the human species. Again,
6332   2, 152 |               species. Again, a Divine good is greater ~than the good
6333   2, 152 |              good is greater ~than the good of the human race: and therefore
6334   2, 152 |              being ~prejudicial to the good of the future child's begetting
6335   2, 152 |               themselves can never be ~good actions. Yet kisses, touches,
6336   2, 152 |                very nature ~hinder the good of the human offspring,
6337   2, 152 |              reason, and this is to do good or sinful actions, and thus
6338   2, 152 |               of sleep, "the dreams of good men are better than those
6339   2, 152 |                merit on account of its good ~disposition." Thus it is
6340   2, 152 |              or the ~interference of a good or bad angel.~Aquin.: SMT
6341   2, 152 |               against chastity and the good of human procreation. First,
6342   2, 152 |              which is contrary to the ~good of the upbringing of his
6343   2, 152 |                and thus he hinders the good ~of another's children.
6344   2, 152 |               which is contrary to the good of her ~offspring. The first
6345   2, 152 |             specially ordained for the good of human ~offspring, as
6346   2, 152 |               wife acts counter to the good of marriage if he use her
6347   2, 152 |           adultery is contrary ~to the good of marriage in one way,
6348   2, 152 |           being directed to the common good, is subject to law. Wherefore,
6349   2, 153 |                  if one desire to do a good, and contain oneself from
6350   2, 153 |              to right reason, even as ~good desires are opposed to perverse
6351   2, 153 |             reason, by abstaining from good ~desires: indeed, the latter
6352   2, 153 |                a man standing for the ~good of right reason, as stated
6353   2, 153 |           Reply OBJ 5: Continence is a good of the human reason: wherefore
6354   2, 153 |                continence, because the good of a virtue derives its
6355   2, 153 |            accord with reason. Now the good of reason flourishes more
6356   2, 153 |                power is. Wherefore the good of reason - on account of
6357   2, 154 |               forth, ~which seem to be good in themselves. About such
6358   2, 154 |               man ~entirely led by his good desire which is in accord
6359   2, 154 |               Man can avoid sin and do good, yet not without God's help, ~
6360   2, 154 |          judges ~what he desires to be good. Therefore the incontinent
6361   2, 154 |                 which seemingly are no good to the ~incontinent man,
6362   2, 154 |           doing ~well, so that it were good for him to be admonished.
6363   2, 154 |                as he judges this thing good, in order that he may follow
6364   2, 155 |               Clementia ii, 5): "Every good man is ~conspicuous for
6365   2, 155 |            properly ~that belongs to a good man, since "virtue it is
6366   2, 155 |              that makes its possessor ~good, and renders his works good
6367   2, 155 |            good, and renders his works good also" (Ethic. ii, 6). Therefore
6368   2, 155 |            evil, but overcome ~evil by good." Now this seems to pertain
6369   2, 155 |                more perfect to ~obtain good than to lack evil. Wherefore
6370   2, 155 |           justice, which direct one to good ~simply, are absolutely
6371   2, 155 |           virtues, since thereby we do good towards ~our neighbor, and
6372   2, 156 |               displeasure at another's good, and such ~displeasure is
6373   2, 156 |             with reason, this anger is good, and is called "zealous ~
6374   2, 156 |         corrective of vice and for the good of justice; and to this
6375   2, 156 |               to God in the desire for good; ~but we cannot be altogether
6376   2, 156 |             conversion to some mutable good. ~But in anger there is
6377   2, 156 |            conversion not to a mutable good, but to a person's ~evil.
6378   2, 156 |              the sensitive appetite is good in so far as it is ~regulated
6379   2, 156 |        appetite turns as to ~a mutable good.~Aquin.: SMT SS Q[158] A[
6380   2, 156 |                 under the aspect of ~a good that is vengeance. Hence
6381   2, 156 |             evil as an evil, than as a good; and to desire evil as an
6382   2, 156 |             desire evil as an external good ~such as honor or glory,
6383   2, 156 |            justice. On the part of the good, under the aspect of which
6384   2, 156 |         concupiscence that tends ~to a good. In this respect again,
6385   2, 156 |       concupiscence, according as the ~good of justice, which the angry
6386   2, 156 |             the ~pleasurable or useful good which is desired by the
6387   2, 156 |               evil under the aspect of good, has a ~more desirable end
6388   2, 156 |               the wicked but ~even the good to do wrong."~Aquin.: SMT
6389   2, 158 |            since virtue is directed to good; and "good," according to
6390   2, 158 |              is directed to good; and "good," according to Augustine (
6391   2, 158 |                found a special kind of good or a special difficulty
6392   2, 158 |            there was a special kind of good in the moderation of ~punishment;
6393   2, 159 |                passions, the difficult good has something attractive
6394   2, 159 |         appetite, namely the aspect of good, and likewise something
6395   2, 159 |               regard to the difficult ~good: one, to temper and restrain
6396   2, 159 |                that man should set the good of reason before dangers
6397   2, 159 |            acquisition of one's proper good lest man, by despair, render
6398   2, 159 |          render himself ~unworthy of a good which was competent to him;
6399   2, 159 |             his ~neighbor to have some good which he lacks himself,
6400   2, 159 |              we are, although our ~own good whereby we are apparently
6401   2, 159 |                 1/1~I answer that, The good of human virtue pertains
6402   2, 159 |             Now humility makes a man a good ~subject to ordinance of
6403   2, 160 |          significant of super-abundant good. Hence ~a gloss of Jerome
6404   2, 160 |                 says that "there is a ~good and an evil pride"; or "
6405   2, 160 |            when they ~think that their good is from themselves, or if
6406   2, 160 |               he has not received his ~good from God, or that he has
6407   2, 160 |                God, or that he has the good of grace through his own
6408   2, 160 |             excellence results ~from a good possessed. Such a good may
6409   2, 160 |               a good possessed. Such a good may be considered in three
6410   2, 160 |           evident that the greater the good that one ~has, the greater
6411   2, 160 |              man ascribes to himself a good greater than what he has,
6412   2, 160 |           Hence when a man esteems the good he has received of another
6413   2, 160 |              one is cause of one's own good in two ~ways, efficiently
6414   2, 160 |                through possessing some good ~more excellently than other
6415   2, 160 |              for the ~time being it is good for him to commit fornication;
6416   2, 160 |            universally fornication ~is good. It is thus in the question
6417   2, 160 |            universally that there is a good which is not from God, or
6418   2, 160 |                ascribes to himself the good of ~innocence which he has
6419   2, 160 |              honor, or our ~neighbor's good. Therefore pride is not
6420   2, 160 |         whereas pride lies in wait for good deeds to destroy them." ~
6421   2, 160 |              is opposed to the greater good," as ~the Philosopher asserts (
6422   2, 160 |               conversion to a ~mutable good, and this is the material
6423   2, 160 |           aversion from the ~immutable good, and this gives sin its
6424   2, 160 |             most incompatible with the good of virtue. But on the ~part
6425   2, 160 |           through desire for any other good whatever; whereas pride
6426   2, 160 |              takes ~occasion even from good deeds, as stated (A[5],
6427   2, 160 |              that it "lies in wait for good deeds"; and it is written ~(
6428   2, 160 |                that "some ~rejecting a good conscience have made shipwreck
6429   2, 161 |                his coveting a sensible good, to which the concupiscence
6430   2, 161 |            inordinately some spiritual good. Now he would not have coveted
6431   2, 161 |                coveting some spiritual good above his measure: and this
6432   2, 161 |            woman saw that the tree was good to ~eat, and fair to the
6433   2, 161 |             Gods," and added: "Knowing good and evil."~Aquin.: SMT SS
6434   2, 161 |                debarred by God ~from a good and useful thing, were her
6435   2, 161 |              might obtain knowledge of good and evil: for this was the ~
6436   2, 161 |               shall be as Gods knowing good and evil." Now ~the desire
6437   2, 161 |               of its cause." Now every good existing in a creature is
6438   2, 161 |     participated likeness of the first good.~Aquin.: SMT SS Q[163] A[
6439   2, 161 |                man coveted a spiritual good above his ~measure, as stated
6440   2, 161 |               possessed. Now spiritual good, in so far as the rational ~
6441   2, 161 |               as regards "knowledge of good and evil," according to
6442   2, 161 |              he might ~decide what was good, and what was evil for him
6443   2, 161 |               of himself foreknow what good and what evil would befall
6444   2, 161 |                and give an ~example of good deeds to his wife, that
6445   2, 162 |              merit ~is comprised under good, and punishment under evil.
6446   2, 162 |            they . . . had not done any good or evil"; and also ~contrary
6447   2, 162 |                 as having an aspect of good, namely as being ~a just
6448   2, 162 |           abuse not only evil but also good things, so do the righteous
6449   2, 162 |              so do the righteous make ~good use not only of good but
6450   2, 162 |             make ~good use not only of good but also of evil things.
6451   2, 162 |             the law, though the law is good, while good men ~die well,
6452   2, 162 |          though the law is good, while good men ~die well, although
6453   2, 162 |             inasmuch as holy men make ~good use of death, their death
6454   2, 162 |           become as one of Us, knowing good and evil."~Aquin.: SMT SS
6455   2, 162 |                 But this outweighs in ~good all the penal evils which
6456   2, 162 |                the tree was fair, ~and good to eat. Accordingly the
6457   2, 163 |              cause him to be helped by good angels. And by a special
6458   2, 163 |               perfection by means of a good angel. An angel could be ~
6459   2, 163 |           angel could be ~perfected in good by something above him,
6460   2, 163 |              if he were able to lead a good life simply because there ~
6461   2, 163 |          except through some ~apparent good. But many other animals
6462   2, 163 |                a greater appearance of good ~than the serpent has. Therefore
6463   2, 163 |              the woman is the fruit of good works, whereby the temptation
6464   2, 164 |            knowledge regards a twofold good. One is connected with the
6465   2, 164 |             knowledge itself; and this good pertains to the intellectual
6466   2, 164 |           about each thing. The other ~good pertains to the act of the
6467   2, 165 |           things which are essentially good. Now ~intellective knowledge
6468   2, 165 |               knowledge is essentially good: because man's perfection ~
6469   2, 165 |               Div. ~Nom. iv) that "the good of the human soul is to
6470   2, 165 |             may be, it is not evil but good. Now the desire of good
6471   2, 165 |                good. Now the desire of good is not ~sinful. Therefore
6472   2, 165 |                 strictly speaking, is ~good, but it may be evil accidentally,
6473   2, 165 |                 1/1~Reply OBJ 1: Man's good consists in the knowledge
6474   2, 165 |            truth; yet man's ~sovereign good consists, not in the knowledge
6475   2, 165 |             the knowledge of truth is ~good in itself, this does not
6476   2, 165 |              since even the desire for good should be regulated in due ~
6477   2, 165 |             inquire into them, ~with a good intent, either for one's
6478   2, 165 |           intent, either for one's own good - that is in order to be ~
6479   2, 165 |                 or for our ~neighbor's good - that is in order to correct
6480   2, 165 |            provoke unto charity and to good works." But to observe our
6481   2, 166 |               which is the concord of ~good works": and Tully says (
6482   2, 166 |               which is consistent with good behavior, so our very fun
6483   2, 167 |             the bounds observed by the good ~people among whom he dwells,
6484   2, 167 |           employed by man either for a good or for an evil use, such
6485   2, 169 |                by whom we are urged to good ~or evil; this pertains
6486   2, 170 |                prophecy?~(4) Whether a good life is requisite?~(5) Whether
6487   2, 170 |             thus it would ~seem that a good natural disposition is requisite
6488   2, 170 |              Thes. Para. 1/1~Whether a good life is requisite for prophecy?~
6489   2, 170 |                1: It would seem that a good life is requisite for prophecy.
6490   2, 170 |               be no holiness without a good life and sanctifying grace. ~
6491   2, 170 |           prophecy cannot be without a good life and sanctifying grace.~
6492   2, 170 |              true prophet except he be good by grace.~Aquin.: SMT SS
6493   2, 170 |             Para. 1/2~I answer that, A good life may be considered from
6494   2, 170 |                graces is given for the good of the ~Church, according
6495   2, 170 |              prophecy can be without a good life, as regards the first
6496   2, 170 |                 however, we consider a good life, with regard to the
6497   2, 170 |           given to a man both for ~the good of others, and in order
6498   2, 170 |                prophecy merely for the good of others. Hence Jerome ~
6499   2, 170 |                who invoke, and for the good of those who ~see and hear." ~
6500   2, 170 |           prophecy is ~directed to the good of others, it is manifest