Whether Goodness Differs Really from Being?
Objection 1: It seems that goodness differs really from being. For
Boethius says (De Hebdom.): "I perceive that in nature the fact that
things are good is one thing: that they are is another." Therefore
goodness and being really differ.
Obj. 2: Further, nothing can be its own form. "But that is called
good which has the form of being," according to the commentary on _De
Causis._ Therefore goodness differs really from being.
Obj. 3: Further, goodness can be more or less. But being cannot
be more or less. Therefore goodness differs really from being.
_On the contrary,_ Augustine says (De Doctr. Christ. i, 42) that,
"inasmuch as we exist we are good."
_I answer that,_ Goodness and being are really the same, and differ only
in idea; which is clear from the following argument. The essence of
goodness consists in this, that it is in some way desirable. Hence the
Philosopher says (Ethic. i): "Goodness is what all desire." Now it is
clear that a thing is desirable only in so far as it is perfect; for
all desire their own perfection. But everything is perfect so far as
it is actual. Therefore it is clear that a thing is perfect so far as
it exists; for it is existence that makes all things actual, as is
clear from the foregoing (Q. 3, A. 4; Q. 4, A. 1). Hence it is
clear that goodness and being are the same really. But goodness
presents the aspect of desirableness, which being does not present.
Reply Obj. 1: Although goodness and being are the same really,
nevertheless since they differ in thought, they are not predicated of
a thing absolutely in the same way. Since being properly signifies
that something actually is, and actuality properly correlates to
potentiality; a thing is, in consequence, said simply to have being,
accordingly as it is primarily distinguished from that which is only
in potentiality; and this is precisely each thing's substantial being.
Hence by its substantial being, everything is said to have being
simply; but by any further actuality it is said to have being
relatively. Thus to be white implies relative being, for to be white
does not take a thing out of simply potential being; because only a
thing that actually has being can receive this mode of being. But
goodness signifies perfection which is desirable; and consequently of
ultimate perfection. Hence that which has ultimate perfection is said
to be simply good; but that which has not the ultimate perfection it
ought to have (although, in so far as it is at all actual, it has some
perfection), is not said to be perfect simply nor good simply, but
only relatively. In this way, therefore, viewed in its primal (i.e.
substantial) being a thing is said to be simply, and to be good
relatively (i.e. in so far as it has being) but viewed in its complete
actuality, a thing is said to be relatively, and to be good simply.
Hence the saying of Boethius (De Hebdom.), "I perceive that in nature
the fact that things are good is one thing; that they are is another,"
is to be referred to a thing's goodness simply, and having being
simply. Because, regarded in its primal actuality, a thing simply
exists; and regarded in its complete actuality, it is good simply--in
such sort that even in its primal actuality, it is in some sort good,
and even in its complete actuality, it in some sort has being.
Reply Obj. 2: Goodness is a form so far as absolute goodness
signifies complete actuality.
Reply Obj. 3: Again, goodness is spoken of as more or less
according to a thing's superadded actuality, for example, as to
knowledge or virtue.
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