Whether Volition Is of the End Only, or Also of the Means?
Objection 1: It would seem that volition is not of the means, but of
the end only. For the Philosopher says (Ethic. iii, 2) that "volition
is of the end, while choice is of the means."
Obj. 2: Further, "For objects differing in genus there are
corresponding different powers of the soul" (Ethic. vi, 1). Now, the
end and the means are in different genera of good: because the end,
which is a good either of rectitude or of pleasure, is in the genus
"quality," or "action," or "passion"; whereas the good which is
useful, and is directed to and end, is in the genus "relation" (Ethic.
i, 6). Therefore, if volition is of the end, it is not of the means.
Obj. 3: Further, habits are proportionate to powers, since they are
perfections thereof. But in those habits which are called practical
arts, the end belongs to one, and the means to another art; thus the
use of a ship, which is its end, belongs to the (art of the)
helmsman; whereas the building of the ship, which is directed to the
end, belongs to the art of the shipwright. Therefore, since volition
is of the end, it is not of the means.
_On the contrary,_ In natural things, it is by the same power that a
thing passes through the middle space, and arrives at the terminus.
But the means are a kind of middle space, through which one arrives
at the end or terminus. Therefore, if volition is of the end, it is
also of the means.
_I answer that,_ The word "voluntas" sometimes designates the power
of the will, sometimes its act [*See note to A. 1, Reply Obj. 1].
Accordingly, if we speak of the will as a power, thus it extends both
to the end and to the means. For every power extends to those things
in which may be considered the aspect of the object of that power in
any way whatever: thus the sight extends to all things whatsoever
that are in any way colored. Now the aspect of good, which is the
object of the power of the will, may be found not only in the end,
but also in the means.
If, however, we speak of the will in regard to its act, then, properly
speaking, volition is of the end only. Because every act denominated
from a power, designates the simple act of that power: thus "to
understand" designates the simple act of the understanding. Now the
simple act of a power is referred to that which is in itself the
object of that power. But that which is good and willed in itself is
the end. Wherefore volition, properly speaking, is of the end itself.
On the other hand, the means are good and willed, not in themselves,
but as referred to the end. Wherefore the will is directed to them,
only in so far as it is directed to the end: so that what it wills in
them, is the end. Thus, to understand, is properly directed to things
that are known in themselves, i.e. first principles: but we do not
speak of understanding with regard to things known through first
principles, except in so far as we see the principles in those things.
For in morals the end is what principles are in speculative science
(Ethic. viii, 8).
Reply Obj. 1: The Philosopher is speaking of the will in reference to
the simple act of the will; not in reference to the power of the will.
Reply Obj. 2: There are different powers for objects that differ in
genus and are on an equality; for instance, sound and color are
different genera of sensibles, to which are referred hearing and
sight. But the useful and the righteous are not on an equality, but
are as that which is of itself, and that which is in relation to
another. Now such like objects are always referred to the same power;
for instance, the power of sight perceives both color and light by
which color is seen.
Reply Obj. 3: Not everything that diversifies habits, diversifies the
powers: since habits are certain determinations of powers to certain
special acts. Moreover, every practical art considers both the end
and the means. For the art of the helmsman does indeed consider the
end, as that which it effects; and the means, as that which it
commands. On the other hand, the ship-building art considers the
means as that which it effects; but it considers that which is the
end, as that to which it refers what it effects. And again, in every
practical art there is an end proper to it and means that belong
properly to that art.
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