Whether a Human Action Deserves Praise or Blame, by Reason of Its
Being Good or Evil?
Objection 1: It would seem that a human action does not deserve praise
or blame by reason of its being good or evil. For "sin happens even in
things done by nature" (Phys. ii, 8). And yet natural things are not
deserving of praise or blame (Ethic. iii, 5). Therefore a human action
does not deserve blame, by reason of its being evil or sinful; and,
consequently, neither does it deserve praise, by reason of its being
good.
Obj. 2: Further, just as sin occurs in moral actions, so does it
happen in the productions of art: because as stated in _Phys._ ii, 8
"it is a sin in a grammarian to write badly, and in a doctor to give
the wrong medicine." But the artist is not blamed for making
something bad: because the artist's work is such, that he can produce
a good or a bad thing, just as he lists. Therefore it seems that
neither is there any reason for blaming a moral action, in the fact
that it is evil.
Obj. 3: Further, Dionysius says (Div. Nom. iv) that evil is "weak and
incapable." But weakness or inability either takes away or diminishes
guilt. Therefore a human action does not incur guilt from being evil.
_On the contrary,_ The Philosopher says (De Virt. et Vit. i) that
"virtuous deeds deserve praise, while deeds that are opposed to
virtue deserve censure and blame." But good actions are virtuous;
because "virtue makes that which has it, good, and makes its action
good" (Ethic. ii, 6): wherefore actions opposed to virtue are evil.
Therefore a human action deserves praise or blame, through being good
or evil.
_I answer that,_ Just as evil is more comprehensive than sin, so is
sin more comprehensive than blame. For an action is said to deserve
praise or blame, from its being imputed to the agent: since to praise
or to blame means nothing else than to impute to someone the malice
or goodness of his action. Now an action is imputed to an agent, when
it is in his power, so that he has dominion over it: because it is
through his will that man has dominion over his actions, as was made
clear above (Q. 1, AA. 1, 2). Hence it follows that good or evil, in
voluntary actions alone, renders them worthy of praise or blame: and
in such like actions, evil, sin and guilt are one and the same thing.
Reply Obj. 1: Natural actions are not in the power of the natural
agent: since the action of nature is determinate. And, therefore,
although there be sin in natural actions, there is no blame.
Reply Obj. 2: Reason stands in different relations to the productions
of art, and to moral actions. In matters of art, reason is directed
to a particular end, which is something devised by reason: whereas in
moral matters, it is directed to the general end of all human life.
Now a particular end is subordinate to the general end. Since
therefore sin is a departure from the order to the end, as stated
above (A. 1), sin may occur in two ways, in a production of art.
First, by a departure from the particular end intended by the artist:
and this sin will be proper to the art; for instance, if an artist
produce a bad thing, while intending to produce something good; or
produce something good, while intending to produce something bad.
Secondly, by a departure from the general end of human life: and then
he will be said to sin, if he intend to produce a bad work, and does
so in effect, so that another is taken in thereby. But this sin is
not proper to the artist as such, but as man. Consequently for the
former sin the artist is blamed as an artist; while for the latter he
is blamed as a man. On the other hand, in moral matters, where we
take into consideration the order of reason to the general end of
human life, sin and evil are always due to a departure from the order
of reason to the general end of human life. Wherefore man is blamed
for such a sin, both as man and as a moral being. Hence the
Philosopher says (Ethic. vi, 5) that "in art, he who sins voluntarily
is preferable; but in prudence, as in the moral virtues," which
prudence directs, "he is the reverse."
Reply Obj. 3: Weakness that occurs in voluntary evils, is subject to
man's power: wherefore it neither takes away nor diminishes guilt.
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