Whether Choice Is of Those Things Only That Are Done by Us?
Objection 1: It would seem that choice is not only in respect of
human acts. For choice regards the means. Now, not only acts, but
also the organs, are means (Phys. ii, 3). Therefore choice is not
only concerned with human acts.
Obj. 2: Further, action is distinct from contemplation. But choice
has a place even in contemplation; in so far as one opinion is
preferred to another. Therefore choice is not concerned with human
acts alone.
Obj. 3: Further, men are chosen for certain posts, whether secular or
ecclesiastical, by those who exercise no action in their regard.
Therefore choice is not concerned with human acts alone.
_On the contrary,_ The Philosopher says (Ethic. iii, 2) that "no man
chooses save what he can do himself."
_I answer that,_ Just as intention regards the end, so does choice
regard the means. Now the end is either an action or a thing. And
when the end is a thing, some human action must intervene; either in
so far as man produces the thing which is the end, as the physician
produces health (wherefore the production of health is said to be the
end of the physician); or in so far as man, in some fashion, uses or
enjoys the thing which is the end; thus for the miser, money or the
possession of money is the end. The same is to be said of the means.
For the means must needs be either an action; or a thing, with some
action intervening whereby man either makes the thing which is the
means, or puts it to some use. And thus it is that choice is always
in regard to human acts.
Reply Obj. 1: The organs are ordained to the end, inasmuch as man
makes use of them for the sake of the end.
Reply Obj. 2: In contemplation itself there is the act of the
intellect assenting to this or that opinion. It is exterior action
that is put in contradistinction to contemplation.
Reply Obj. 3: When a man chooses someone for a bishopric or some high
position in the state, he chooses to name that man to that post.
Else, if he had no right to act in the appointment of the bishop or
official, he would have no right to choose. Likewise, whenever we
speak of one thing being chosen in preference to another, it is in
conjunction with some action of the chooser.
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