[6] We also say that evil is in the world, not as possessing some essence, nor as a definitely existing thing, as the sixth argument suggested, but for the same reason that we may call something evil by virtue of its evil. But the higher intellectual natures have more universal forms, as was shown above. [4] Now, it cannot be answered, as some people say, that if the subsequent subtraction be made in the same proportion as the preceding one, going on to infinity, it is not possible to destroy the good, as happens in the division of a continuum. Now, the best operation of man, according to what is proper to man, lies in a relationship to the most perfect object. [7] Besides, a thing has the greatest desire for its ultimate end. Even the thing that is moved also tends toward this, if it be a case of natural movement. [7] Now, these statements are unreasonable. Similarly, evil cannot be the agent, since anything that acts does so according as it is in act and has form. For instance, the cause that gives weight to an elemental body also gives it downward motion. Thus, our rational investigation will never come to an end. On the other hand, if it lacks the power to transfer this good to others, it continues to keep it exclusively. But it is beyond the capacity of the created intellect, in the sense that it exceeds its power; just as sensible objects of extreme character are beyond the capacity of sense power. 1 cap. In the case of all contraries, one is perfect and the other is a diminished perfection, having, as it were, some privation mixed with it. For example, if the inclination to generate its like were taken away from fire (from which inclination there results this particular evil which is the burning up of combustible things), there would also be taken away this particular good which is the generation of fire and the preservation of the same according to its species. So, the will is not peculiar to intellectual nature by virtue of being an appetite, but only in so far as it depends on intellect. [3] Again, we showed above, that ultimate felicity does not consist primarily in an act of the will. It is in this way that an animal desires his proper good, inasmuch as he desires the procreation of offspring and the nourishment of the same, or the performance of any other work that is for the preservation or protection of individuals belonging to his species. So also does the order of their operations, whereby caused things draw nearer to their ultimate end. [2] Again, the end of anything is that in which its appetite terminates. quod cum de corporibus caelestibus quaestiones possint solvi parva et topica solutione, contingit auditori ut vehemens sit gaudium eius. [3] Again, that which is good and desirable on account of something else is not the ultimate end. So, it is pertinent to the perfection of intellectual substance to know the natures of all species and their powers and proper accidents. [6] Furthermore, the knowledge of God has been called the end because it is joined to the ultimate end of things, that is, to God. Unde inter alia quae homines de sapiente concipiunt, a philosopho ponitur quod sapientis est ordinare. Now, the human intellect knows universal being. [23526] Contra Gentiles, lib. Therefore, power is not man’s highest good. This is the situation with an end which the agent sets up by his own action, as a physician sets up health in a sick man by his own action; this is, of course, the physician’s end. Therefore, man’s highest good does not lie in worldly power. THAT THROUGH THE VISION OF GOD ONE BECOMES A PARTAKER OF ETERNAL LIFE These are called Seraphim, meaning the “ardent” or “burning” ones, because the intensity of love or desire, which are functions concerned with the end, is customarily symbolized by fire. 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