Whether There Is One Last End of Human Life?
Objection 1: It would seem that there is no last end of human life,
but that we proceed to infinity. For good is essentially diffusive, as
Dionysius states (Div. Nom. iv). Consequently if that which proceeds
from good is itself good, the latter must needs diffuse some other
good: so that the diffusion of good goes on indefinitely. But good has
the nature of an end. Therefore there is an indefinite series of ends.
Obj. 2: Further, things pertaining to the reason can be multiplied to
infinity: thus mathematical quantities have no limit. For the same
reason the species of numbers are infinite, since, given any number,
the reason can think of one yet greater. But desire of the end is
consequent on the apprehension of the reason. Therefore it seems that
there is also an infinite series of ends.
Obj. 3: Further, the good and the end is the object of the will. But
the will can react on itself an infinite number of times: for I can
will something, and will to will it, and so on indefinitely.
Therefore there is an infinite series of ends of the human will, and
there is no last end of the human will.
_On the contrary,_ The Philosopher says (Metaph. ii, 2) that "to
suppose a thing to be indefinite is to deny that it is good." But the
good is that which has the nature of an end. Therefore it is contrary
to the nature of an end to proceed indefinitely. Therefore it is
necessary to fix one last end.
_I answer that,_ Absolutely speaking, it is not possible to proceed
indefinitely in the matter of ends, from any point of view. For in
whatsoever things there is an essential order of one to another, if
the first be removed, those that are ordained to the first, must of
necessity be removed also. Wherefore the Philosopher proves (Phys.
viii, 5) that we cannot proceed to infinitude in causes of movement,
because then there would be no first mover, without which neither can
the others move, since they move only through being moved by the first
mover. Now there is to be observed a twofold order in ends--the order
of intention and the order of execution: and in either of these orders
there must be something first. For that which is first in the order of
intention, is the principle, as it were, moving the appetite;
consequently, if you remove this principle, there will be nothing to
move the appetite. On the other hand, the principle in execution is
that wherein operation has its beginning; and if this principle be
taken away, no one will begin to work. Now the principle in the
intention is the last end; while the principle in execution is the
first of the things which are ordained to the end. Consequently, on
neither side is it possible to go to infinity since if there were no
last end, nothing would be desired, nor would any action have its
term, nor would the intention of the agent be at rest; while if there
is no first thing among those that are ordained to the end, none would
begin to work at anything, and counsel would have no term, but would
continue indefinitely.
On the other hand, nothing hinders infinity from being in things that
are ordained to one another not essentially but accidentally; for
accidental causes are indeterminate. And in this way it happens that
there is an accidental infinity of ends, and of things ordained to the
end.
Reply Obj. 1: The very nature of good is that something flows from
it, but not that it flows from something else. Since, therefore, good
has the nature of end, and the first good is the last end, this
argument does not prove that there is no last end; but that from the
end, already supposed, we may proceed downwards indefinitely towards
those things that are ordained to the end. And this would be true if
we considered but the power of the First Good, which is infinite.
But, since the First Good diffuses itself according to the intellect,
to which it is proper to flow forth into its effects according to a
certain fixed form; it follows that there is a certain measure to the
flow of good things from the First Good from Which all other goods
share the power of diffusion. Consequently the diffusion of goods
does not proceed indefinitely but, as it is written (Wis. 11:21), God
disposes all things "in number, weight and measure."
Reply Obj. 2: In things which are of themselves, reason begins from
principles that are known naturally, and advances to some term.
Wherefore the Philosopher proves (Poster. i, 3) that there is no
infinite process in demonstrations, because there we find a process
of things having an essential, not an accidental, connection with one
another. But in those things which are accidentally connected,
nothing hinders the reason from proceeding indefinitely. Now it is
accidental to a stated quantity or number, as such, that quantity or
unity be added to it. Wherefore in such like things nothing hinders
the reason from an indefinite process.
Reply Obj. 3: This multiplication of acts of the will reacting on
itself, is accidental to the order of ends. This is clear from the
fact that in regard to one and the same end, the will reacts on
itself indifferently once or several times.
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