 13th-Century scholar in the Dominican order
 13th-Century scholar in the Dominican order
 Incorporates rediscovered Aristotelian concepts and
principles into Catholic doctrine
 13th-Century scholar in the Dominican order
 Incorporates rediscovered Aristotelian concepts and
principles into Catholic doctrine
 Christian Aristotelianism ≠ Aristotle
 One of two major works (also: Summa Theologica)

Human action

Every action aims at some end.

Every agent acts only for ends befitting to the agent.

What is befitting to a thing is good for it.

Therefore, every action aims at some good.

The end of human action
 (“end” in the sense of “purpose,” not “conclusion”)

The end of human action

“The last end of man and of any intelligent substance
is called happiness or beatitude, for it is this that every
intellectual substance desires as its last end, and for its
own sake alone.”

The end of human action

“The last end of man and of any intelligent substance
is called happiness or beatitude, for it is this that every
intellectual substance desires as its last end, and for its
own sake alone.”

People disagree, however, about the nature of happiness.

The end of human action

“The last end of man and of any intelligent substance
is called happiness or beatitude, for it is this that every
intellectual substance desires as its last end, and for its
own sake alone.”

People disagree, however, about the nature of happiness.

Aquinas's view: Man's ultimate happiness consists in the
contemplation of God.
 Not pleasure -- or even virtue
 Why happiness does not consist in pleasure
 Why happiness does not consist in pleasure
 Pleasure exists for the sake of operation.
 Man's ultimate happiness is something that exists
for its own sake.
 Therefore, happiness does not consist in pleasure.

Why happiness does not consist in acts of virtue

All moral activities are directed toward something else.

Why happiness does not consist in acts of virtue

All moral activities are directed toward something else.

Example: Courage in war is directed toward the end of
victory and peace.

Why happiness does not consist in acts of virtue

All moral activities are directed toward something else.



Example: Courage in war is directed toward the end of
victory and peace.
Ultimate happiness cannot be directed toward a
further end.
Therefore, happiness does not consist in acts of virtue.
 So: True happiness is…
 True happiness:
 “Man's ultimate happiness consists in the
contemplation of truth.”
 As Aristotle claimed, happiness consists of
contemplation of the highest object.
 The highest object of contemplation is God.
 Therefore, man's ultimate happiness consists in
contemplation of God.
 If true happiness consists in contemplation of God,
then the good life does not consist in virtue – however
virtue may be an instrument in the good life.
 If true happiness consists in contemplation of God,
then the good life does not consist in virtue – however
virtue may be an instrument in the good life.
 Prudence
 Justice
 Temperance
 Fortitude
 If true happiness consists in contemplation of God,
then the good life does not consist in virtue – however
virtue may be an instrument in the good life.
 Prudence
 Justice
 Temperance
 Fortitude
 Also:
 Faith
 Hope
 Charity
 If true happiness consists in contemplation of God,
then the good life does not consist in virtue – however
virtue may be an instrument in the good life.
 Through Christian virtues, we can understand the
natural law
 If true happiness consists in contemplation of God,
then the good life does not consist in virtue – however
virtue may be an instrument in the good life.
 Through Christian virtues, we can understand the
natural law (reason applied to nature – a discovery
process)
 If true happiness consists in contemplation of God,
then the good life does not consist in virtue – however
virtue may be an instrument in the good life.
 Through Christian virtues, we can understand the
natural law (reason applied to nature – a discovery
process)
 Human law is only valid if it conforms to natural law.
If a law is unjust, then it is not actually a law, but is a
"perversion of law"