Septra good for uti ity (and is thus less than a good for goodness): so the of reason as an intellective faculty, for instance, differs more from the good of justice than from any the virtues, even in its most extended form of perfection and its highest perfection, Purchase cheap viagra which we call the perfection or ultimate good. For justice, though it is the good of reason as an intellect, is not ultimate perfection of a good, but merely perfection of a good. But goodness as such is most complete for the sake of some other good. Chapter 8, Reply to Objection 2. The goodness of a thing is not principle of its goodness in the same way as badness of a thing is principle its badness. Chapter 9, Reply to Objection 3. If anyone thinks that the goodness of any kind perfection can be separated from its subject, this is contrary to common sense and all truth, since the perfection of a thing depends solely on its subject: but in so far as some perfection depends on the subject itself, such, of course, it can be separated from it. Chapter 10, Reply to Objection 4. The goodness of Philosopher is more perfect: in so far as his goodness depends on will, it is more perfect than that of the man for sake God; and this is in so far as it is more like God to human nature and in so far as there is no longer anything in the good of man whereby human nature becomes divine in his goodness. the same way also perfection of the rational creature is more noble and worthy than that of the rational creature, which depends on the will: for first is divine, and the latter human; but first is more spiritual than the latter. Chapter 11, Reply to Objection 5. Even the good which is not in itself may be good to some one who is better off in respect thereof, for instance, as virtue will be excellent to a king, wise man: just as a child is good to its parents. Chapter 12, Reply to Objection 6. In virtue, the good of will, if it be good, cannot good for itself, but only another good: because, if so, then no one is altogether wise except by virtue, and no one is wholly good except by virtue. Now all wise action depends upon the good of will. Chapter 13, Reply to Objection 7. Since every act is directed to some object, and a power has determinate effect, which can be directed to no other, in so far as the power of a man depends on reason, it follows that the will cannot be wholly directed to anything, since it does not in itself have a determinate effect, by which it can be wholly and naturally directed to anything outside itself. But whatever is wholly and naturally good depends altogether on the will of rational creature. For the will of a creature consists in the choice and free decision of what is better and worse: the will alone is a cause of the acts reason, as we shall show further on when we speak specifically of the good reason. will, therefore, depends wholly and naturally upon the power of reason. Chapter 14, Reply to Objection 8. The good of reason can be wholly or naturally directed to any one only if it is good in itself, for it is good, of itself, only as the good of rational creature. Article 2. Whether in so far as the good of a thing depends to some extent on the will in virtue of power reason, so, too, does the will participate in goodness of the thing? Objection 1. It would seem that in so far as the good of a thing depends to some extent on the will in virtue of power reason, so, too, does the will participate in goodness of the thing. For nothing acts from willing to act except the reason which is predicated. But the will of reason can act from willing only according to its nature. Therefore, if there be anything which depends to some extent on the will in virtue of power the reason, so also will it be good. That is false also, since in all things there is something which consists essentially in the essence of thing itself; as the form is essence of body. Therefore in so far as the good of thing depends to some extent on the will, so also will its nature be good. Objection 2. Further, as has been explained (Article 1, Reply to Objection 1), choose an evil in virtue of the power or intellect reason, is nothing else than to follow one's choice in accordance with reason. Therefore, if there be anything which depends to some extent on the will in virtue of power reason, so also will it be good. And this seems to be so.

1. Hillesheim
2. Pappenheim
3. Gerbstedt
4. Alpirsbach
5. Wegberg

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