Whether the Will Is of Good Only?
Objection 1: It would seem that the will is not of good only. For the
same power regards opposites; for instance, sight regards white and
black. But good and evil are opposites. Therefore the will is not only
of good, but also of evil.
Obj. 2: Further, rational powers can be directed to opposite
purposes, according to the Philosopher (Metaph. ix, 2). But the will
is a rational power, since it is "in the reason," as is stated in _De
Anima_ iii, 9. Therefore the will can be directed to opposites; and
consequently its volition is not confined to good, but extends to
evil.
Obj. 3: Further, good and being are convertible. But volition is
directed not only to beings, but also to non-beings. For sometimes we
wish "not to walk," or "not to speak"; and again at times we wish for
future things, which are not actual beings. Therefore the will is not
of good only.
_On the contrary,_ Dionysius says (Div. Nom. iv) that "evil is
outside the scope of the will," and that "all things desire good."
_I answer that,_ The will is a rational appetite. Now every appetite
is only of something good. The reason of this is that the appetite is
nothing else than an inclination of a person desirous of a thing
towards that thing. Now every inclination is to something like and
suitable to the thing inclined. Since, therefore, everything,
inasmuch as it is being and substance, is a good, it must needs be
that every inclination is to something good. And hence it is that the
Philosopher says (Ethic. i, 1) that "the good is that which all
desire."
But it must be noted that, since every inclination results from a
form, the natural appetite results from a form existing in the nature
of things: while the sensitive appetite, as also the intellective or
rational appetite, which we call the will, follows from an
apprehended form. Therefore, just as the natural appetite tends to
good existing in a thing; so the animal or voluntary appetite tends
to a good which is apprehended. Consequently, in order that the will
tend to anything, it is requisite, not that this be good in very
truth, but that it be apprehended as good. Wherefore the Philosopher
says (Phys. ii, 3) that "the end is a good, or an apparent good."
Reply Obj. 1: The same power regards opposites, but it is not
referred to them in the same way. Accordingly, the will is referred
both to good and evil: but to good by desiring it: to evil, by
shunning it. Wherefore the actual desire of good is called "volition"
[*In Latin, 'voluntas'. To avoid confusion with "voluntas" (the will)
St. Thomas adds a word of explanation, which in the translation may
appear superfluous.], meaning thereby the act of the will; for it is
in this sense that we are now speaking of the will. On the other
hand, the shunning of evil is better described as "nolition":
wherefore, just as volition is of good, so nolition is of evil.
Reply Obj. 2: A rational power is not to be directed to all opposite
purposes, but to those which are contained under its proper object;
for no power seeks other than its proper object. Now, the object of
the will is good. Wherefore the will can be directed to such opposite
purposes as are contained under good, such as to be moved or to be at
rest, to speak or to be silent, and such like: for the will can be
directed to either under the aspect of good.
Reply Obj. 3: That which is not a being in nature, is considered as a
being in the reason, wherefore negations and privations are said to
be "beings of reason." In this way, too, future things, in so far as
they are apprehended, are beings. Accordingly, in so far as such like
are beings, they are apprehended under the aspect of good; and it is
thus that the will is directed to them. Wherefore the Philosopher
says (Ethic. v, 1) that "to lack evil is considered as a good."
________________________