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Part, Question
1501 1, 107 | principalities preside over the good ~spirits themselves."~Aquin.:
1502 1, 107 | execution thereof; "for the good of ~a nation is more divine
1503 1, 107 | is more divine than the good of one man" (Ethic. i, 2);
1504 1, 107 | and the bad spirit by the good ~spirit." So the first order
1505 1, 107 | Principalities," who rule even over good spirits; then the "Powers,"
1506 1, 107 | from their "presiding over good spirits," which also agrees
1507 1, 107 | 1~OBJ 3: Further, as the good angels lead on to good,
1508 1, 107 | the good angels lead on to good, so do the demons to ~what
1509 1, 108 | to the precedence of the good angels?~Aquin.: SMT FP Q[
1510 1, 108 | demons. For ~order belongs to good, as also mode, and species,
1511 1, 108 | nothing disorderly in the good angels. Therefore in the
1512 1, 108 | 1 Para. 1/1~Reply OBJ 1: Good can exist without evil;
1513 1, 108 | evil cannot exist ~without good (Q[49], A[3]); so there
1514 1, 108 | demons, as ~possessing a good nature.~Aquin.: SMT FP Q[
1515 1, 108 | Thes. Para. 1/1~Whether the good angels have precedence over
1516 1, 108 | It would seem that the good angels have no precedence
1517 1, 108 | not enlightened by ~the good angels. Therefore the good
1518 1, 108 | good angels. Therefore the good angels do not rule over
1519 1, 108 | they are subject to the good angels, it seems that negligence
1520 1, 108 | is to be ~charged to the good angels; which cannot be
1521 1, 108 | demons are superior to many good angels in the ~natural order.
1522 1, 108 | natural order. Therefore the good angels have no precedence
1523 1, 108 | deprived; and therefore ~the good angels have precedence over
1524 1, 108 | or for the ~trial of the good; as in human affairs the
1525 1, 108 | men, for the sake of the good that follows; so also the
1526 1, 108 | that follows; so also the good angels do ~not entirely
1527 1, 108 | Divine justice to which the good angels cleave, is stronger
1528 1, 109 | locally?~(4) Whether the good or bad angels can work miracles?~
1529 1, 109 | miracles by private contracts; good Christians by public justice,
1530 1, 109 | Therefore much ~more can the good angels.~Aquin.: SMT FP Q[
1531 1, 109 | in the city. ~Therefore good Christians, so far as they
1532 1, 110 | in like manner also the good angels introduce and kindle ~
1533 1, 110 | angels introduce and kindle ~good thoughts. But this could
1534 1, 110 | only in one way - by the good apprehended by the intellect.
1535 1, 110 | apprehended as an ~appetible good, so far does he move the
1536 1, 110 | accomplished within. But good ~thoughts are attributed
1537 1, 110 | there is ~deception. So as a good angel cannot be the cause
1538 1, 110 | 1~I answer that, Both a good and a bad angel by their
1539 1, 110 | be done by the power of a good or a bad angel, ~sometimes
1540 1, 111 | heavenly bodies. Moreover both good and bad ~angels can work
1541 1, 112 | THE GUARDIANSHIP OF THE GOOD ANGELS (EIGHT ARTICLES)~
1542 1, 112 | guardianship exercised by the good angels; and ~their warfare
1543 1, 112 | affection can vary and fail from good in ~many ways; and so it
1544 1, 112 | regulate them and move them to good.~Aquin.: SMT FP Q[113] A[
1545 1, 112 | weak in affection ~towards good on account of the manifold
1546 1, 112 | certain degree directs man to good, but not in a sufficient
1547 1, 112 | things are required for a good action; first, that the ~
1548 1, 112 | affection be inclined to good, which is effected in us
1549 1, 112 | methods ~to make perfect the good of virtue; this the Philosopher (
1550 1, 112 | the natural instinct of good by reason ~of a sinful passion,
1551 1, 112 | the instigation of the ~good angels, which takes place
1552 1, 112 | by the "Powers," and the good spirits by the "Principalities,"
1553 1, 112 | life, encourage ~them to good works, and protect them
1554 1, 112 | though at times they perform good works, do not perform ~them
1555 1, 112 | deserving eternal life by ~good works, it does nevertheless
1556 1, 112 | demons are held off by the good angels, lest they hurt as
1557 1, 112 | Much more therefore do the good angels ever guard us.~Aquin.:
1558 1, 112 | follow therefore, that a good angel is a compounder of
1559 1, 112 | there is no strife among good angels.~Aquin.: SMT FP Q[
1560 1, 112 | Persians. Therefore one good angel resists the others;
1561 1, 112 | kingdom of ~Persia was a good angel appointed to the guardianship
1562 1, 113 | evil by ~ordering it to good. On the other hand, in regard
1563 1, 113 | sometimes another end, either good or bad, is sought to be
1564 1, 113 | through that knowledge; a good end, when, for instance,
1565 1, 113 | to assail men. But every good thing we do is due to the ~
1566 1, 113 | to the ~suggestion of the good angels: because the Divine
1567 1, 113 | angels take part in all ~our good works: whereas all our sins
1568 1, 113 | matter does ~not obey either good or bad angels at their will,
1569 1, 117 | adulterer, what is of nature is good; ~in this God concurs. But
1570 2, 1 | will is the end and the good. Therefore all human ~actions
1571 2, 1 | 1/1~OBJ 3: Further, the good and the end is the object
1572 2, 1 | will is the end and the good in ~universal. Consequently
1573 2, 1 | determinate to some ~particular good. Now it is clear that particular
1574 2, 1 | who intends the common ~good, moves, by his command,
1575 2, 1 | extends to the ~universal good, namely by the Divine will.~
1576 2, 1 | object of the will is the good and the end. And hence it
1577 2, 1 | proceed to infinity. For good is essentially diffusive,
1578 2, 1 | that which proceeds from good is ~itself good, the latter
1579 2, 1 | proceeds from good is ~itself good, the latter must needs diffuse
1580 2, 1 | needs diffuse some other good: so that the ~diffusion
1581 2, 1 | so that the ~diffusion of good goes on indefinitely. But
1582 2, 1 | goes on indefinitely. But good has the nature of an ~end.
1583 2, 1 | 1/1~OBJ 3: Further, the good and the end is the object
1584 2, 1 | indefinite is to deny that it is good." But the good is that ~
1585 2, 1 | that it is good." But the good is that ~which has the nature
1586 2, 1 | OBJ 1: The very nature of good is that something flows
1587 2, 1 | else. Since, therefore, good has the ~nature of end,
1588 2, 1 | nature of end, and the first good is the last end, this argument
1589 2, 1 | the ~power of the First Good, which is infinite. But,
1590 2, 1 | infinite. But, since the First Good ~diffuses itself according
1591 2, 1 | certain measure to the flow of good things from the First Good ~
1592 2, 1 | good things from the First Good ~from Which all other goods
1593 2, 1 | his perfect ~and crowning good. Hence Augustine (De Civ.
1594 2, 1 | speaking of ~the end of good we mean now, not that it
1595 2, 1 | though each were its perfect good.~Aquin.: SMT FS Q[1] A[5]
1596 2, 1 | considered as one perfect ~good resulting therefrom, by
1597 2, 1 | contrary to a thing's perfect ~good, that anything besides be
1598 2, 1 | That is the end ~of our good, for the sake of which we
1599 2, 1 | desires it under the aspect of good. And ~if he desire it, not
1600 2, 1 | desire it, not as his perfect good, which is the last end,
1601 2, 1 | as tending to the perfect good, because the ~beginning
1602 2, 1 | end; but merely to the good of the jester, in so far
1603 2, 1 | relaxation. But man's consummate good is his last end.~Aquin.:
1604 2, 1 | desired ~as the scientist's good, included in complete and
1605 2, 1 | in complete and perfect good, which is ~the ultimate
1606 2, 1 | all else the unchangeable good seems to be the last end
1607 2, 1 | away from the unchangeable good, by sinning. Therefore all
1608 2, 1 | riches as their consummate good; some, pleasure; ~others,
1609 2, 1 | pleasure. In like manner that good is most complete which the
1610 2, 1 | the will is the universal good, which is the end of all.
1611 2, 1 | which is found the aspect of good, and the use or acquisition ~
1612 2, 2 | power?~(5) Whether in any good of the body?~(6) Whether
1613 2, 2 | pleasure?~(7) Whether in any good of the soul?~(8) Whether
1614 2, 2 | Whether in any created good?~Aquin.: SMT FS Q[2] A[1]
1615 2, 2 | by the aggregate of all good things." Now ~money seems
1616 2, 2 | desire for the sovereign good never fails, it ~seems to
1617 2, 2 | 1~On the contrary, Man's good consists in retaining happiness
1618 2, 2 | whose ~sense of taste is in good order, to judge whether
1619 2, 2 | desire for the ~sovereign good. For the more perfectly
1620 2, 2 | perfectly the sovereign good is possessed, ~the more
1621 2, 2 | imperfect, and the sovereign good ~does not consist therein.~
1622 2, 2 | happiness, which is the perfect good. ~But that is honor, as
1623 2, 2 | which is man's perfect good; and to its parts, i.e. ~
1624 2, 2 | Para. 1/1~OBJ 2: Further, good is diffusive of itself,
1625 2, 2 | Div. Nom. iv). But man's good is spread abroad in the
1626 2, 2 | happiness is the most enduring good. Now this seems to ~be fame
1627 2, 2 | Happiness is man's true good. But it happens that fame ~
1628 2, 2 | the perfection of human good, which ~is called happiness,
1629 2, 2 | On the other hand, man's ~good depends on God's knowledge
1630 2, 2 | 1/1~Reply OBJ 2: A man's good which, through fame or glory,
1631 2, 2 | must needs be derived from ~good existing in the man himself:
1632 2, 2 | with the thing: and thus good does not exist in him who
1633 2, 2 | happiness is the perfect good. But the highest ~perfection
1634 2, 2 | Happiness is the perfect good. But power is most ~imperfect.
1635 2, 2 | because power has relation to good and evil: whereas happiness ~
1636 2, 2 | man's proper and perfect good. Wherefore some happiness
1637 2, 2 | happiness might consist ~in the good use of power, which is by
1638 2, 2 | happiness ~is man's supreme good, it is incompatible with
1639 2, 2 | foregoing can be found both in good and in evil men. Secondly,
1640 2, 2 | cannot lack any needful good. ~But after acquiring any
1641 2, 2 | happiness is the perfect good, no evil ~can accrue to
1642 2, 2 | 2: Just as it is a very good thing for a man to make
1643 2, 2 | thing for a man to make good use ~of power in ruling
1644 2, 2 | is that power is towards good and evil.~Aquin.: SMT FS
1645 2, 2 | Servitude is a hindrance to the good use of power: ~therefore
1646 2, 2 | not because man's supreme ~good consists in power.~Aquin.:
1647 2, 2 | happiness consists in any bodily good?~Aquin.: SMT FS Q[2] A[5]
1648 2, 2 | happiness is man's supreme good, it seems that health of
1649 2, 2 | man is not ~the supreme good. Therefore the last end
1650 2, 2 | the end of man is ~some good of the body. For man's being
1651 2, 2 | is with ~reason that the good of the body is preferred
1652 2, 2 | by "riches," just as the good of the soul is preferred
1653 2, 2 | Further, since desire is for good, it seems that what all
1654 2, 2 | happiness, which is the supreme good, consists in pleasure.~Aquin.:
1655 2, 2 | that he has some fitting good, either in reality, or ~
1656 2, 2 | in memory. Now a fitting good, if indeed it be the ~perfect
1657 2, 2 | indeed it be the ~perfect good, is precisely man's happiness:
1658 2, 2 | results from the ~perfect good, the very essence of happiness,
1659 2, 2 | result from the perfect good even in that ~way. For it
1660 2, 2 | way. For it results from a good apprehended by sense, which
1661 2, 2 | makes use of the body. Now good pertaining to the ~body,
1662 2, 2 | cannot be man's perfect good. For since ~the rational
1663 2, 2 | Consequently it is evident that good which is fitting to the
1664 2, 2 | sense, is not ~man's perfect good, but is quite a trifle as
1665 2, 2 | trifle as compared with the good of ~the soul. Hence it is
1666 2, 2 | the same whether we desire good, or desire ~delight, which
1667 2, 2 | than the appetite's rest in good: thus it ~is owing to the
1668 2, 2 | there. Consequently just as good is desired for itself, ~
1669 2, 2 | something else, ~i.e. for the good, which is the object of
1670 2, 2 | same way as they desire good: and ~yet they desire delight
1671 2, 2 | delight by reason of the good and not conversely, as ~
1672 2, 2 | the ~supreme and essential good, but that every delight
1673 2, 2 | delight results from some ~good, and that some delight results
1674 2, 2 | the essential and ~supreme good.~Aquin.: SMT FS Q[2] A[7]
1675 2, 2 | Para. 1/1 ~Whether some good of the soul constitutes
1676 2, 2 | It would seem that some good of the soul constitutes
1677 2, 2 | For happiness is man's good. Now this is threefold:
1678 2, 2 | that for which we desire good, more than the ~good that
1679 2, 2 | desire good, more than the ~good that we desire for it: thus
1680 2, 2 | love money. But whatever good a man desires, he ~desires
1681 2, 2 | happiness consists in some good of man himself: not, however,
1682 2, 2 | happiness consists in no good of the ~soul.~Aquin.: SMT
1683 2, 2 | habit, or act. For that good which is the last end, is
1684 2, 2 | last end, is the perfect good ~fulfilling the desire.
1685 2, 2 | will, is for the ~universal good. And any good inherent to
1686 2, 2 | universal good. And any good inherent to the soul is
1687 2, 2 | the soul is a participated good, ~and consequently a portioned
1688 2, 2 | consequently a portioned good. Therefore none of them
1689 2, 2 | man can ~desire, thus the good of the soul is not only
1690 2, 2 | constitutes happiness is a good ~of the soul.~Aquin.: SMT
1691 2, 2 | loved above all, as the good desired; whereas a friend
1692 2, 2 | loved as that ~for which good is desired; and thus, too,
1693 2, 2 | the soul, ~is an inherent good of the soul; but that which
1694 2, 2 | 1/1~Whether any created good constitutes man's happiness?~
1695 2, 2 | would seem that some created good constitutes man's happiness. ~
1696 2, 2 | nature. But man's highest good is happiness. Since then
1697 2, 2 | does not reach out to a good surpassing ~his capacity.
1698 2, 2 | capacity does not include that good which ~surpasses the limits
1699 2, 2 | made happy ~by some created good. Consequently some created
1700 2, 2 | Consequently some created good constitutes man's ~happiness.~
1701 2, 2 | impossible for any created good to constitute man's ~happiness.
1702 2, 2 | happiness is the perfect good, which lulls the appetite ~
1703 2, 2 | appetite, is the ~universal good; just as the object of the
1704 2, 2 | will, save the ~universal good. This is to be found, not
1705 2, 2 | satisfieth thy desire with good things." Therefore God alone ~
1706 2, 2 | universal fount itself of good, which is the ~common object
1707 2, 2 | the infinite and ~perfect good.~Aquin.: SMT FS Q[2] A[8]
1708 2, 2 | last end of man is not the good of the universe, ~but God
1709 2, 2 | 1/1~Reply OBJ 3: Created good is not less than that good
1710 2, 2 | good is not less than that good of which man is ~capable,
1711 2, 2 | but it is less ~than the good of which he is capable,
1712 2, 2 | infinite. And the participated good which is in an angel, and
1713 2, 2 | a finite and restricted good.~
1714 2, 3 | happiness is the supreme good. But it belongs to God to ~
1715 2, 3 | to God to ~be the supreme good. Since, then, there are
1716 2, 3 | last end is the uncreated good, namely, God, Who alone
1717 2, 3 | is called man's supreme good, because it is the ~attainment
1718 2, 3 | enjoyment of the supreme good.~Aquin.: SMT FS Q[3] A[1]
1719 2, 3 | by the aggregate of all good things." But state does ~
1720 2, 3 | it is the perfect common good; and he ~signified this
1721 2, 3 | by the ~aggregate of all good things," thus implying that
1722 2, 3 | in possessing the perfect good. But Aristotle expressed
1723 2, 3 | happiness to be "the perfect good" (Ethic. i, 7).~Aquin.:
1724 2, 3 | united to the Uncreated Good: and this operation of theirs
1725 2, 3 | by the aggregate of all good things." But some goods ~
1726 2, 3 | happiness is the perfect good, as we find proved in ~Ethic.
1727 2, 3 | united to the Uncreated Good, Which is ~his last end,
1728 2, 3 | includes the ~aggregate of all good things, by being united
1729 2, 3 | universal source of ~all good; not that it requires each
1730 2, 3 | requires each individual good. But in this ~imperfect
1731 2, 3 | happiness is the supreme good. But good is the object
1732 2, 3 | is the supreme good. But good is the object of ~the will.
1733 2, 3 | whatever he desires: ~for good things make a man happy,
1734 2, 3 | already possesses some ~good - i.e. a good will." Therefore
1735 2, 3 | possesses some ~good - i.e. a good will." Therefore happiness
1736 2, 3 | disposition thereto. And a good will is reckoned among the
1737 2, 3 | will is reckoned among the good ~things which make a man
1738 2, 3 | happiness is man's perfect good. But the practical ~intellect
1739 2, 3 | intellect is ordained to the good rather than the speculative
1740 2, 3 | Hence we are said to be good, in reference ~to the perfection
1741 2, 3 | Further, happiness is a good of man himself. But the
1742 2, 3 | highest object is the Divine Good, which is the ~object, not
1743 2, 3 | intellect is ordained to good which is ~outside of it:
1744 2, 3 | speculative intellect has good within it, viz. the ~contemplation
1745 2, 3 | contemplation of truth. And if this good be perfect, the whole man
1746 2, 3 | man is ~perfected and made good thereby: such a good the
1747 2, 3 | made good thereby: such a good the practical intellect
1748 2, 4 | appetite ~being at rest in the good attained. Wherefore, since
1749 2, 4 | attainment of the Sovereign Good, it cannot be without ~concomitant
1750 2, 4 | Nor does the will seek good for the sake of repose;
1751 2, 4 | because ~that operation is its good. Consequently it is evident
1752 2, 4 | attain to the ~universal good, but to some particular
1753 2, 4 | but to some particular good which is delightful. And ~
1754 2, 4 | apprehends the universal good, the attainment of which
1755 2, 4 | its purpose is directed to good rather than to ~delight.
1756 2, 4 | does not seem the beloved good for the sake of ~delight:
1757 2, 4 | that it delights in the good ~gained which it loves.
1758 2, 4 | objects, the ~true and the good: of which the true corresponds
1759 2, 4 | corresponds to vision, and good to ~delight. Therefore there
1760 2, 4 | 4:7,8): "I have fought a good fight, I have ~finished
1761 2, 4 | under the common notion of good which he knows. And this
1762 2, 4 | Happiness is the sufficient good and lulls desire. But ~this
1763 2, 4 | are ~confident and have a good will to be absent . . .
1764 2, 4 | it ~does not possess that good in every way that it would
1765 2, 4 | of the body is a bodily good. But ~it has been shown
1766 2, 4 | like a herb." Therefore good disposition of the body
1767 2, 4 | does not consist in bodily good as its object: ~but bodily
1768 2, 4 | its object: ~but bodily good can add a certain charm
1769 2, 4 | by the aggregate of all good things." But some of ~man'
1770 2, 4 | nothing but this," - "It is good for me to adhere to my God." ~
1771 2, 4 | be the aggregate of all good ~things, because whatever
1772 2, 4 | things, because whatever good there be in these things,
1773 2, 4 | glory consists in man's good being brought to the notice
1774 2, 4 | delight ~in possessing any good whatever, without someone
1775 2, 4 | written (Wis. 7:11): "All good things came to me ~together
1776 2, 4 | but for ~the purpose of a good operation, viz. that he
1777 2, 4 | operation, viz. that he may do good to them; that ~he may delight
1778 2, 4 | delight in seeing them do good; and again that he may be
1779 2, 4 | be helped ~by them in his good work. For in order that
1780 2, 4 | understood of the possession of good ~that does not fully satisfy.
1781 2, 4 | God a sufficiency of every good.~Aquin.: SMT FS Q[4] A[8]
1782 2, 5 | attaining the Sovereign Good. But ~we cannot arrive at
1783 2, 5 | attainment of the Perfect Good. Whoever, ~therefore, is
1784 2, 5 | is capable of the Perfect Good can attain Happiness. Now,
1785 2, 5 | is capable of the Perfect Good, is proved both because
1786 2, 5 | the universal and perfect good, and because his will can ~
1787 2, 5 | Happiness is the supreme good. But nothing can surpass ~
1788 2, 5 | the perfect and sufficient good" ~(Ethic. i, 7) it brings
1789 2, 5 | rest, if he yet lacks some good that can be got. And if
1790 2, 5 | can be no still greater good. Therefore either man ~is
1791 2, 5 | itself, i.e. the Sovereign Good; ~and the attainment or
1792 2, 5 | or enjoyment of that same Good. As to that Good ~itself,
1793 2, 5 | that same Good. As to that Good ~itself, Which is the object
1794 2, 5 | there is but one Sovereign Good, namely, ~God, by enjoying
1795 2, 5 | attainment or ~enjoyment of this Good, one man can be happier
1796 2, 5 | more a man enjoys this Good the happier he is. Now,
1797 2, 5 | is said to be the supreme good, inasmuch as it is ~the
1798 2, 5 | enjoyment of the Supreme Good.~Aquin.: SMT FS Q[5] A[2]
1799 2, 5 | Blessed lacks any desirable good; since they ~have the Infinite
1800 2, 5 | they ~have the Infinite Good Itself, Which is "the good
1801 2, 5 | Good Itself, Which is "the good of all good," as ~Augustine
1802 2, 5 | Which is "the good of all good," as ~Augustine says (Enarr.
1803 2, 5 | participation of the same good. And the ~addition of other
1804 2, 5 | participation in the Sovereign Good does not ~destroy the nature
1805 2, 5 | participate in the Sovereign Good in this life, by ~knowing
1806 2, 5 | these things," to wit, the good things in this life. Therefore
1807 2, 5 | perfect and sufficient good," it excludes every evil,
1808 2, 5 | neither can the desire for good be satiated in ~this life.
1809 2, 5 | man naturally desires the good, which he has, to be ~abiding.
1810 2, 5 | enjoyment of the Sovereign Good.~Aquin.: SMT FS Q[5] A[3]
1811 2, 5 | perfect and ~sufficient good," it must needs set man'
1812 2, 5 | naturally desires to hold to the good that he has, ~and to have
1813 2, 5 | opinion of never losing the good that he possesses. If ~this
1814 2, 5 | just as the true ~is its good, as stated in Ethic. vi,
1815 2, 5 | to see It. ~Because every good that one possesses and yet
1816 2, 5 | fills the soul ~with all good things, since it unites
1817 2, 5 | and (Wis. 7:11): "All good things came to me together
1818 2, 5 | of the condition of the good, ~the participation of which
1819 2, 5 | that can attain perfect good, although it needs ~help
1820 2, 5 | which cannot attain perfect good, but attains some imperfect ~
1821 2, 5 | attains some imperfect ~good, although it need no help
1822 2, 5 | which can attain the perfect good of ~happiness, but needs
1823 2, 5 | capable of attaining ~this good, but attains some imperfect
1824 2, 5 | but attains some imperfect good by its natural powers.~Aquin.:
1825 2, 5 | the whole universe to a good which is outside the universe;
1826 2, 5 | in the order of man to a good which is ~outside the universe,
1827 2, 5 | 5]) that ~Happiness is a good surpassing created nature.
1828 2, 5 | Thes. Para. 1/1~Whether any good works are necessary that
1829 2, 5 | capacity for the perfect ~good, one has it without movement,
1830 2, 5 | Now to possess the perfect good without movement, belongs
1831 2, 5 | not; since the apprehended good is the object of the ~appetite (
1832 2, 5 | consists in the ~perfect good, as stated above (AA[3],
1833 2, 5 | above (AA[3],4). But since good is the object of ~the will,
1834 2, 5 | of ~the will, the perfect good of a man is that which entirely
1835 2, 5 | as the final and perfect ~good, which is the general notion
1836 2, 5 | wish is fulfilled" is a ~good and adequate definition;
1837 2, 5 | desire, except the perfect ~good which is Happiness. But
1838 2, 6 | Happiness is man's proper good, those acts ~which are proper
1839 2, 6 | apprehended as something good and suitable to nature,
1840 2, 6 | but concupiscence regards good. Now evil ~of itself is
1841 2, 6 | counter to the will, whereas good harmonizes with the will. ~
1842 2, 7 | according to their quality of good or evil. But it ~seems that
1843 2, 7 | as they are found to be good or ~evil, better or worse:
1844 2, 7 | 1 Para. 1/1~Reply OBJ 1: Good directed to the end is said
1845 2, 7 | Ethic. i, ~6) that "the good in the genus 'relation'
1846 2, 7 | hinders their being called ~good or bad according to their
1847 2, 7 | valiantly for the sake of" the good of ~the virtue or fortitude,
1848 2, 8 | Whether the will is of good only?~(2) Whether it is
1849 2, 8 | 1~Whether the will is of good only?~Aquin.: SMT FS Q[8]
1850 2, 8 | that the will is not of good only. For the same ~power
1851 2, 8 | regards white and black. But ~good and evil are opposites.
1852 2, 8 | the will is not only of good, but ~also of evil.~Aquin.:
1853 2, 8 | volition is not confined to good, but extends to evil.~Aquin.:
1854 2, 8 | Para. 1/1~OBJ 3: Further, good and being are convertible.
1855 2, 8 | Therefore the will is not of good only.~Aquin.: SMT FS Q[8]
1856 2, 8 | that "all things desire good."~Aquin.: SMT FS Q[8] A[
1857 2, 8 | appetite is ~only of something good. The reason of this is that
1858 2, 8 | being ~and substance, is a good, it must needs be that every
1859 2, 8 | inclination is to ~something good. And hence it is that the
1860 2, 8 | Ethic. i, 1) ~that "the good is that which all desire."~
1861 2, 8 | natural appetite tends to good existing in a ~thing; so
1862 2, 8 | voluntary appetite tends to a good which is ~apprehended. Consequently,
1863 2, 8 | requisite, not that this be good in very truth, but that
1864 2, 8 | that it be ~apprehended as good. Wherefore the Philosopher
1865 2, 8 | 3) that ~"the end is a good, or an apparent good."~Aquin.:
1866 2, 8 | is a good, or an apparent good."~Aquin.: SMT FS Q[8] A[
1867 2, 8 | will is referred both to good and ~evil: but to good by
1868 2, 8 | to good and ~evil: but to good by desiring it: to evil,
1869 2, 8 | Wherefore the ~actual desire of good is called "volition" [*In
1870 2, 8 | just as volition is of good, so ~nolition is of evil.~
1871 2, 8 | the object of the will ~is good. Wherefore the will can
1872 2, 8 | as ~are contained under good, such as to be moved or
1873 2, 8 | either ~under the aspect of good.~Aquin.: SMT FS Q[8] A[1]
1874 2, 8 | apprehended under the aspect of good; and it is thus ~that the
1875 2, 8 | evil is considered as a good."~Aquin.: SMT FS Q[8] A[
1876 2, 8 | are in different genera of good: because the end, which
1877 2, 8 | because the end, which is a good either ~of rectitude or
1878 2, 8 | passion"; whereas the good which is useful, and is
1879 2, 8 | colored. Now the aspect of good, which is the object of
1880 2, 8 | power. But that which is good and willed in itself is
1881 2, 8 | other ~hand, the means are good and willed, not in themselves,
1882 2, 8 | is a different species of good from the means, which are
1883 2, 8 | means, which are a useful ~good. Therefore the will is not
1884 2, 8 | righteous are ~not species of good in an equal degree, but
1885 2, 9 | at all: we know what is good, but deeds delight us not."
1886 2, 9 | shipbuilding" (Phys. ii, 2). Now good in general, which has the
1887 2, 9 | will as some particular good: ~and always the art or
1888 2, 9 | who intends ~the common good - i.e. the order of the
1889 2, 9 | included in the universal good, as a particular good. But
1890 2, 9 | universal good, as a particular good. But as to the ~determination
1891 2, 9 | moves the will; since the good itself is apprehended under
1892 2, 9 | which is apprehended as good ~and fitting, moves the
1893 2, 9 | that a thing appear to ~be good and fitting, happens from
1894 2, 9 | affected: thus that seems good to a man when ~angered,
1895 2, 9 | angered, which does not seem good when he is calm. And in
1896 2, 9 | the cause of other than good things, ~according to Gn.
1897 2, 9 | made, and they ~were very good." If, therefore man's will
1898 2, 9 | ordained to the universal good. Wherefore nothing else
1899 2, 9 | Himself, Who is the universal good: while ~every other good
1900 2, 9 | good: while ~every other good is good by participation,
1901 2, 9 | while ~every other good is good by participation, and is
1902 2, 9 | and is some particular good, ~and a particular cause
1903 2, 9 | object of the will, which is good. And without this universal ~
1904 2, 9 | which is true or apparent good. ~Nevertheless, sometimes
1905 2, 9 | something determinate, which is good; as in the case of those
1906 2, 10 | Body Para. 2/2~Now this is good in general, to which the
1907 2, 10 | naturally which is the good; just as to ~the intellect
1908 2, 10 | what a thing is." And under good in general are ~included
1909 2, 10 | the object of sight, so is good the ~object of the will.
1910 2, 10 | offered an object which is ~good universally and from every
1911 2, 10 | offered an object that is ~not good from every point of view,
1912 2, 10 | And since lack of any good whatever, is a non-good,
1913 2, 10 | non-good, consequently, that ~good alone which is perfect and
1914 2, 10 | lacking in nothing, is such a good that ~the will cannot not-will
1915 2, 10 | they are lacking in some good, can be ~regarded as non-goods:
1916 2, 10 | as we have said ~of the good.~Aquin.: SMT FS Q[10] A[
1917 2, 10 | because it is the ~perfect good. In like manner whatever
1918 2, 10 | Apostle says (Rm. 7:19): "The good which I ~will I do not;
1919 2, 10 | something to be fitting and good, which he ~would not judge
1920 2, 10 | not only by the universal good ~apprehended by the reason,
1921 2, 10 | the reason, but also by good apprehended by sense. ~Wherefore
1922 2, 10 | moved to some particular good independently of a ~passion
1923 2, 11 | end. Now the end and the good is the object ~of the appetitive
1924 2, 11 | the intellect, but as a good and an end, is ~the object
1925 2, 11 | power, in so far as it is a good, belongs to the appetitive
1926 2, 11 | which is the ~end and the good, but also the universal
1927 2, 11 | formality of the end and the ~good; and such knowledge belongs
1928 2, 11 | by which the end and the good are ~known in the particular.
1929 2, 11 | enjoyment, but the uncreated good alone, which is God. Therefore ~
1930 2, 13 | proposed to it as being good, through being ordained
1931 2, 13 | of the soul towards the good ~which is chosen. Consequently
1932 2, 13 | prudence that a ~man makes a good choice of means." But prudence
1933 2, 13 | thing in general, viz. the good, according to the order
1934 2, 13 | body is ~ordained to the good of the soul, consequently
1935 2, 13 | the universal notion of good: but the term or perfection
1936 2, 13 | respect ~of something that is good for one to do. Now this
1937 2, 13 | of ~what is possible and good for him that wills. But
1938 2, 13 | will is the apprehended good, we ~must judge of the object
1939 2, 13 | which is apprehended as ~good, and yet is not really good;
1940 2, 13 | good, and yet is not really good; so is choice sometimes
1941 2, 13 | reason can apprehend as good. Now the reason can apprehend ~
1942 2, 13 | reason can apprehend ~as good, not only this, viz. "to
1943 2, 13 | consider an aspect of some good, and the lack of some good,
1944 2, 13 | good, and the lack of some good, which has ~the aspect of
1945 2, 13 | be avoided. The perfect good alone, ~which is Happiness,
1946 2, 13 | it is not of the ~perfect good, which is Happiness, but
1947 2, 14 | matters that are certainly good; thus the Apostle says (
1948 2, 14 | which are most certainly good in ~the opinion of wise
1949 2, 14 | spiritual men are not certainly good in the ~opinion of many,
1950 2, 16 | possession of money is good only inasmuch as there is
1951 2, 16 | inasmuch as there is some good in money. ~But in regard
1952 2, 17 | various ~perceptions of good. Hence philosophers define
1953 2, 17 | as ~it can judge it to be good to will something, so it
1954 2, 17 | 15): "For I do not that good which ~I will": and a gloss
1955 2, 18 | Out. Para. 1/3 - OF THE GOOD AND EVIL OF HUMAN ACTS,
1956 2, 18 | We must now consider the good and evil of human acts.
1957 2, 18 | First, how a human ~act is good or evil; secondly, what
1958 2, 18 | secondly, what results from the good or evil of a ~human act,
1959 2, 18 | the first ~will be of the good and evil of human acts,
1960 2, 18 | general; the second, of ~the good and evil of internal acts;
1961 2, 18 | acts; the third, of the good and evil of ~external acts.~
1962 2, 18 | Whether every human action is good, or are there evil actions?~(
1963 2, 18 | actions?~(2) Whether the good or evil of a human action
1964 2, 18 | Whether a human action is good or evil in its species?~(
1965 2, 18 | action has the species of good or evil from its end?~(7)
1966 2, 18 | action in the species of good ~or evil?~(11) Whether every
1967 2, 18 | action in the species of good or evil?~Aquin.: SMT FS
1968 2, 18 | Whether every human action is good, or are there evil actions?~
1969 2, 18 | that every human action is good, and that none is ~evil.
1970 2, 18 | save in ~virtue of the good. But no evil is done in
1971 2, 18 | is done in virtue of the good. Therefore ~no action is
1972 2, 18 | perfected by act, it is good, as stated in Metaph. ix,
1973 2, 18 | only according as it is good. ~Therefore every action
1974 2, 18 | Therefore every action is good, and none is evil.~Aquin.:
1975 2, 18 | evil, but every action is good.~Aquin.: SMT FS Q[18] A[
1976 2, 18 | answer that, We must speak of good and evil in actions as of
1977 2, 18 | and evil in actions as of good and ~evil in things: because
1978 2, 18 | things, each one has so much good as it has being: since ~
1979 2, 18 | as it has being: since ~good and being are convertible,
1980 2, 18 | said ~to be either evil or good. But since this same fulness
1981 2, 18 | of the ~very essence of good, if a thing be lacking in
1982 2, 18 | being, ~it is not said to be good simply, but in a certain
1983 2, 18 | it there ~were nothing of good there, there would be neither
1984 2, 18 | action. On the other hand if good were not deficient, there
1985 2, 18 | action done is a deficient good, which is good ~in a certain
1986 2, 18 | deficient good, which is good ~in a certain respect, but
1987 2, 18 | Thes. Para. 1/1~Whether the good or evil of a man's action
1988 2, 18 | It would seem that the good or evil of an action is
1989 2, 18 | iii, 12). Therefore the good or evil of a human action
1990 2, 18 | which is an act. Therefore good and evil in actions is not
1991 2, 18 | it the reverse. Therefore good or evil in actions is ~not
1992 2, 18 | stated above (A[1]) the good or evil of an action, as ~
1993 2, 18 | some call such an action "good in its genus"; for ~instance, "
1994 2, 18 | Although external things are good in themselves, ~nevertheless
1995 2, 18 | an ~action is said to be good from the fact that it can
1996 2, 18 | fact that it can produce a good ~effect. Consequently the
1997 2, 18 | Whether man's action is good or evil from a circumstance?~
1998 2, 18 | seem that an action is not good or evil from a ~circumstance.
1999 2, 18 | above (Q[7], A[1]). But "good and evil are in ~things
2000 2, 18 | respect of an accident. But good and ~evil belong to an action
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