WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that use precedes choice. For nothing follows after choice, except execution. But use, since it belongs to the will, precedes execution. Therefore it precedes choice also.

Obj. 2: Further, the absolute precedes the relative. Therefore the less relative precedes the more relative. But choice implies two relations: one, of the thing chosen, in relation to the end; the other, of the thing chosen, in respect of that to which it is preferred; whereas use implies relation to the end only. Therefore use precedes choice.

Obj. 3: Further, the will uses the other powers in so far as it removes them. But the will moves itself, too, as stated above (Q. 9, A. 3). Therefore it uses itself, by applying itself to act. But it does this when it consents. Therefore there is use in consent. But consent precedes choice as stated above (Q. 15, A. 3, ad 3). Therefore use does also.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that command is not an act of the reason but of the will. For command is a kind of motion; because Avicenna says that there are four ways of moving, "by perfecting, by disposing, by commanding, and by counselling." But it belongs to the will to move all the other powers of the soul, as stated above (Q. 9, A. 1). Therefore command is an act of the will.

Obj. 2: Further, just as to be commanded belongs to that which is subject, so, seemingly, to command belongs to that which is most free. But the root of liberty is especially in the will. Therefore to command belongs to the will.

Obj. 3: Further, command is followed at once by act. But the act of the reason is not followed at once by act: for he who judges that a thing should be done, does not do it at once. Therefore command is not an act of the reason, but of the will.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that command belongs to irrational animals. Because, according to Avicenna, "the power that commands movement is the appetite; and the power that executes movement is in the muscles and nerves." But both powers are in irrational animals. Therefore command is to be found in irrational animals.

Obj. 2: Further, the condition of a slave is that of one who receives commands. But the body is compared to the soul as a slave to his master, as the Philosopher says (Polit. i, 2). Therefore the body is commanded by the soul, even in irrational animals, since they are composed of soul and body.

Obj. 3: Further, by commanding, man has an impulse towards an action. But impulse to action is to be found in irrational animals, as Damascene says (De Fide Orth. ii, 22). Therefore command is to be found in irrational animals.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that use precedes command. For command is an act of the reason presupposing an act of the will, as stated above (A. 1). But, as we have already shown (Q. 16, A. 1), use is an act of the will. Therefore use precedes command.

Obj. 2: Further, command is one of those things that are ordained to the end. But use is of those things that are ordained to the end. Therefore it seems that use precedes command.

Obj. 3: Further, every act of a power moved by the will is called use; because the will uses the other powers, as stated above (Q. 16, A. 1). But command is an act of the reason as moved by the will, as stated above (A. 1). Therefore command is a kind of use. Now the common precedes the proper. Therefore use precedes command.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the commanded act is not one with the command itself. For the acts of different powers are themselves distinct. But the commanded act belongs to one power, and the command to another; since one is the power that commands, and the other is the power that receives the command. Therefore the commanded act is not one with the command.

Obj. 2: Further, whatever things can be separate from one another, are distinct: for nothing is severed from itself. But sometimes the commanded act is separate from the command: for sometimes the command is given, and the commanded act follows not. Therefore command is a distinct act from the act commanded.

Obj. 3: Further, whatever things are related to one another as precedent and consequent, are distinct. But command naturally precedes the commanded act. Therefore they are distinct.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the act of the will is not commanded. For Augustine says (Confess. viii, 9): "The mind commands the mind to will, and yet it does not." But to will is the act of the will. Therefore the act of the will is not commanded.

Obj. 2: Further, to receive a command belongs to one who can understand the command. But the will cannot understand the command; for the will differs from the intellect, to which it belongs to understand. Therefore the act of the will is not commanded.

Obj. 3: Further, if one act of the will is commanded, for the same reason all are commanded. But if all the acts of the will are commanded, we must needs proceed to infinity; because the act of the will precedes the act of reason commanding, as stated above (A. 1); for if that act of the will be also commanded, this command will be preceded by another act of the reason, and so on to infinity. But to proceed to infinity is not possible. Therefore the act of the will is not commanded.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the act of the reason cannot be commanded. For it seems impossible for a thing to command itself. But it is the reason that commands, as stated above (A. 1). Therefore the act of the reason is not commanded.

Obj. 2: Further, that which is essential is different from that which is by participation. But the power whose act is commanded by reason, is rational by participation, as stated in
Ethic.
i, 13. Therefore the act of that power, which is essentially rational, is not commanded.

Obj. 3: Further, that act is commanded, which is in our power. But to know and judge the truth, which is the act of reason, is not always in our power. Therefore the act of the reason cannot be commanded.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the act of the sensitive appetite is not commanded. For the Apostle says (Rom. 7:15): "For I do not that good which I will": and a gloss explains this by saying that man lusts, although he wills not to lust. But to lust is an act of the sensitive appetite. Therefore the act of the sensitive appetite is not subject to our command.

Obj. 2: Further, corporeal matter obeys God alone, to the effect of formal transmutation, as was shown in the First Part (Q. 65, A. 4; Q. 91, A. 2; Q. 110, A. 2). But the act of the sensitive appetite is accompanied by a formal transmutation of the body, consisting in heat or cold. Therefore the act of the sensitive appetite is not subject to man's command.

Obj. 3: Further, the proper motive principle of the sensitive appetite is something apprehended by sense or imagination. But it is not always in our power to apprehend something by sense or imagination. Therefore the act of the sensitive appetite is not subject to our command.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the acts of the vegetal soul are subject to the command of reason. For the sensitive powers are of higher rank than the vegetal powers. But the powers of the sensitive soul are subject to the command of reason. Much more, therefore, are the powers of the vegetal soul.

Obj. 2: Further, man is called a "little world" [*Aristotle,
Phys.
viii. 2], because the soul is in the body, as God is in the world. But God is in the world in such a way, that everything in the world obeys His command. Therefore all that is in man, even the powers of the vegetal soul, obey the command of reason.

Obj. 3: Further, praise and blame are awarded only to such acts as are subject to the command of reason. But in the acts of the nutritive and generative power, there is room for praise and blame, virtue and vice: as in the case of gluttony and lust, and their contrary virtues. Therefore the acts of these powers are subject to the command of reason.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the members of the body do not obey reason as to their acts. For it is evident that the members of the body are more distant from the reason, than the powers of the vegetal soul. But the powers of the vegetal soul do not obey reason, as stated above (A. 8). Therefore much less do the members of the body obey.

Obj. 2: Further, the heart is the principle of animal movement. But the movement of the heart is not subject to the command of reason: for Gregory of Nyssa [*Nemesius, De Nat. Hom. xxii.] says that "the pulse is not controlled by reason." Therefore the movement of the bodily members is not subject to the command of reason.

Obj. 3: Further, Augustine says (De Civ. Dei xiv, 16) that "the movement of the genital members is sometimes inopportune and not desired; sometimes when sought it fails, and whereas the heart is warm with desire, the body remains cold." Therefore the movements of the members are not obedient to reason.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that every human action is good, and that none is evil. For Dionysius says (Div. Nom. iv) that evil acts not, save in virtue of the good. But no evil is done in virtue of the good. Therefore no action is evil.

Obj. 2: Further, nothing acts except in so far as it is in act. Now a thing is evil, not according as it is in act, but according as its potentiality is void of act; whereas in so far as its potentiality is perfected by act, it is good, as stated in
Metaph.
ix, 9. Therefore nothing acts in so far as it is evil, but only according as it is good. Therefore every action is good, and none is evil.

Obj. 3: Further, evil cannot be a cause, save accidentally, as Dionysius declares (Div. Nom. iv). But every action has some effect which is proper to it. Therefore no action is evil, but every action is good.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the good or evil of an action is not derived from its object. For the object of any action is a thing. But "evil is not in things, but in the sinner's use of them," as Augustine says (De Doctr. Christ. iii, 12). Therefore the good or evil of a human action is not derived from their object.

Obj. 2: Further, the object is compared to the action as its matter. But the goodness of a thing is not from its matter, but rather from the form, which is an act. Therefore good and evil in actions is not derived from their object.

Obj. 3: Further, the object of an active power is compared to the action as effect to cause. But the goodness of a cause does not depend on its effect; rather is it the reverse. Therefore good or evil in actions is not derived from their object.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an action is not good or evil from a circumstance. For circumstances stand around (
circumstant
) an action, as being outside it, as stated above (Q. 7, A. 1). But "good and evil are in things themselves," as is stated in Metaph. vi, 4. Therefore an action does not derive goodness or malice from a circumstance.

Obj. 2: Further, the goodness or malice of an action is considered principally in the doctrine of morals. But since circumstances are accidents of actions, it seems that they are outside the scope of art: because "no art takes notice of what is accidental" (Metaph. vi, 2). Therefore the goodness or malice of an action is not taken from a circumstance.

Obj. 3: Further, that which belongs to a thing, in respect of its substance, is not ascribed to it in respect of an accident. But good and evil belong to an action in respect of its substance; because an action can be good or evil in its genus as stated above (A. 2). Therefore an action is not good or bad from a circumstance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the good and evil in human actions are not from the end. For Dionysius says (Div. Nom. iv) that "nothing acts with a view to evil." If therefore an action were good or evil from its end, no action would be evil. Which is clearly false.

Obj. 2: Further, the goodness of an action is something in the action. But the end is an extrinsic cause. Therefore an action is not said to be good or bad according to its end.

Obj. 3: Further, a good action may happen to be ordained to an evil end, as when a man gives an alms from vainglory; and conversely, an evil action may happen to be ordained to a good end, as a theft committed in order to give something to the poor. Therefore an action is not good or evil from its end.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that good and evil in moral actions do not make a difference of species. For the existence of good and evil in actions is in conformity with their existence in things, as stated above (A. 1). But good and evil do not make a specific difference in things; for a good man is specifically the same as a bad man. Therefore neither do they make a specific difference in actions.

Obj. 2: Further, since evil is a privation, it is a non-being. But non-being cannot be a difference, according to the Philosopher (Metaph. iii, 3). Since therefore the difference constitutes the species, it seems that an action is not constituted in a species through being evil. Consequently good and evil do not diversify the species of human actions.

Obj. 3: Further, acts that differ in species produce different effects. But the same specific effect results from a good and from an evil action: thus a man is born of adulterous or of lawful wedlock. Therefore good and evil actions do not differ in species.

Obj. 4: Further, actions are sometimes said to be good or bad from a circumstance, as stated above (A. 3). But since a circumstance is an accident, it does not give an action its species. Therefore human actions do not differ in species on account of their goodness or malice.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the good and evil which are from the end do not diversify the species of actions. For actions derive their species from the object. But the end is altogether apart from the object. Therefore the good and evil which are from the end do not diversify the species of an action.

Obj. 2: Further, that which is accidental does not constitute the species, as stated above (A. 5). But it is accidental to an action to be ordained to some particular end; for instance, to give alms from vainglory. Therefore actions are not diversified as to species, according to the good and evil which are from the end.

Obj. 3: Further, acts that differ in species, can be ordained to the same end: thus to the end of vainglory, actions of various virtues and vices can be ordained. Therefore the good and evil which are taken from the end, do not diversify the species of action.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the species of goodness derived from the end is contained under the species of goodness derived from the object, as a species is contained under its genus; for instance, when a man commits a theft in order to give alms. For an action takes its species from its object, as stated above (AA. 2, 6). But it is impossible for a thing to be contained under another species, if this species be not contained under the proper species of that thing; because the same thing cannot be contained in different species that are not subordinate to one another. Therefore the species which is taken from the end, is contained under the species which is taken from the object.

Obj. 2: Further, the last difference always constitutes the most specific species. But the difference derived from the end seems to come after the difference derived from the object: because the end is something last. Therefore the species derived from the end, is contained under the species derived from the object, as its most specific species.

Obj. 3: Further, the more formal a difference is, the more specific it is: because difference is compared to genus, as form to matter. But the species derived from the end, is more formal than that which is derived from the object, as stated above (A. 6). Therefore the species derived from the end is contained under the species derived from the object, as the most specific species is contained under the subaltern genus.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that no action is indifferent in its species. For evil is the privation of good, according to Augustine (Enchiridion xi). But privation and habit are immediate contraries, according to the Philosopher (Categor. viii). Therefore there is not such thing as an action that is indifferent in its species, as though it were between good and evil.

Obj. 2: Further, human actions derive their species from their end or object, as stated above (A. 6; Q. 1, A. 3). But every end and every object is either good or bad. Therefore every human action is good or evil according to its species. None, therefore, is indifferent in its species.

Obj. 3: Further, as stated above (A. 1), an action is said to be good, when it has its due complement of goodness; and evil, when it lacks that complement. But every action must needs either have the entire plenitude of its goodness, or lack it in some respect. Therefore every action must needs be either good or bad in its species, and none is indifferent.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that an individual action can be indifferent. For there is no species that does not, or cannot, contain an individual. But an action can be indifferent in its species, as stated above (A. 8). Therefore an individual action can be indifferent.

Obj. 2: Further, individual actions cause like habits, as stated in
Ethic.
ii, 1. But a habit can be indifferent: for the Philosopher says (Ethic. iv, 1) that those who are of an even temper and prodigal disposition are not evil; and yet it is evident that they are not good, since they depart from virtue; and thus they are indifferent in respect of a habit. Therefore some individual actions are indifferent.

Obj. 3: Further, moral good belongs to virtue, while moral evil belongs to vice. But it happens sometimes that a man fails to ordain a specifically indifferent action to a vicious or virtuous end. Therefore an individual action may happen to be indifferent.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that a circumstance cannot place a moral action in the species of good or evil. For the species of an action is taken from its object. But circumstances differ from the object. Therefore circumstances do not give an action its species.

Obj. 2: Further, circumstances are as accidents in relation to the moral action, as stated above (Q. 7, A. 1). But an accident does not constitute the species. Therefore a circumstance does not constitute a species of good or evil.

Obj. 3: Further, one thing is not in several species. But one action has several circumstances. Therefore a circumstance does not place a moral action in a species of good or evil.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that every circumstance relating to good or evil, specifies an action. For good and evil are specific differences of moral actions. Therefore that which causes a difference in the goodness or malice of a moral action, causes a specific difference, which is the same as to make it differ in species. Now that which makes an action better or worse, makes it differ in goodness and malice. Therefore it causes it to differ in species. Therefore every circumstance that makes an action better or worse, constitutes a species.

Obj. 2: Further, an additional circumstance either has in itself the character of goodness or malice, or it has not. If not, it cannot make the action better or worse; because what is not good, cannot make a greater good; and what is not evil, cannot make a greater evil. But if it has in itself the character of good or evil, for this very reason it has a certain species of good or evil. Therefore every circumstance that makes an action better or worse, constitutes a new species of good or evil.

Obj. 3: Further, according to Dionysius (Div. Nom. iv), "evil is caused by each single defect." Now every circumstance that increases malice, has a special defect. Therefore every such circumstance adds a new species of sin. And for the same reason, every circumstance that increases goodness, seems to add a new species of goodness: just as every unity added to a number makes a new species of number; since the good consists in "number, weight, and measure" (I, Q. 5, A. 5).

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the goodness of the will does not depend on the object. For the will cannot be directed otherwise than to what is good: since "evil is outside the scope of the will," as Dionysius says (Div. Nom. iv). If therefore the goodness of the will depended on the object, it would follow that every act of the will is good, and none bad.

Obj. 2: Further, good is first of all in the end: wherefore the goodness of the end, as such, does not depend on any other. But, according to the Philosopher (Ethic. vi, 5), "goodness of action is the end, but goodness of making is never the end": because the latter is always ordained to the thing made, as to its end. Therefore the goodness of the act of the will does not depend on any object.

Obj. 3: Further, such as a thing is, such does it make a thing to be. But the object of the will is good, by reason of the goodness of nature. Therefore it cannot give moral goodness to the will. Therefore the moral goodness of the will does not depend on the object.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the goodness of the will does not depend on the object alone. For the end has a closer relationship to the will than to any other power. But the acts of the other powers derive goodness not only from the object but also from the end, as we have shown above (Q. 18, A. 4). Therefore the act also of the will derives goodness not only from the object but also from the end.

Obj. 2: Further, the goodness of an action is derived not only from the object but also from the circumstances, as stated above (Q. 18, A. 3). But according to the diversity of circumstances there may be diversity of goodness and malice in the act of the will: for instance, if a man will, when he ought, where he ought, as much as he ought, and how he ought, or if he will as he ought not. Therefore the goodness of the will depends not only on the object, but also on the circumstances.

Obj. 3: Further, ignorance of circumstances excuses malice of the will, as stated above (Q. 6, A. 8). But it would not be so, unless the goodness or malice of the will depended on the circumstances. Therefore the goodness and malice of the will depend on the circumstances, and not only on the object.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the goodness of the will does not depend on reason. For what comes first does not depend on what follows. But the good belongs to the will before it belongs to reason, as is clear from what has been said above (Q. 9, A. 1). Therefore the goodness of the will does not depend on reason.

Obj. 2: Further, the Philosopher says (Ethic. vi, 2) that the goodness of the practical intellect is "a truth that is in conformity with right desire." But right desire is a good will. Therefore the goodness of the practical reason depends on the goodness of the will, rather than conversely.

Obj. 3: Further, the mover does not depend on that which is moved, but vice versa. But the will moves the reason and the other powers, as stated above (Q. 9, A. 1). Therefore the goodness of the will does not depend on reason.

A: [Reply to Obj. 1 not found/parsed]