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" "In ends there is found a twofold order, to wit, the order of intention and the order of execution, and in both orders there must be some first point. That which is first in the order of intention is a sort of principle moving the desire: take that principle away, and desire would have nothing to move it. The moving principle of the execution is that from whence the work begins: take away that moving principle, and none would begin to work at anything. Now the moving principle of the intention is the last end: the moving principle of the execution is the first step in the way of means to the end. Thus, then, on neither side is it possible to go on to infinity: because, if there were no last end, nothing would be desired, nor any action have a term, nor would the intention of the [3] agent rest. On the other hand, if there were no first step in the means to the end, no one would begin to work at anything, and deliberation would never terminate, but go on to infinity.
Saint Thomas Aquinas (c. 1225 – 7 March 1274) was an Italian Dominican friar, philosopher, Catholic priest, and Doctor of the Church. An immensely influential philosopher, theologian, and jurist in the tradition of scholasticism, he is also known within the latter as the Doctor Angelicus, the Doctor Communis, and the Doctor Universalis. The name Aquinas identifies his ancestral origins in the county of Aquino in present-day Lazio, Italy. Among other things, he was a prominent proponent of natural theology and the father of a school of thought (encompassing both theology and philosophy) known as Thomism. He argued that God is the source of both the light of natural reason and the light of faith. His influence on Western thought is considerable, and much of modern philosophy is derived from his ideas, particularly in the areas of ethics, natural law, metaphysics, and political theory.
Biography information from Wikiquote
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Being taken simply, as including all perfection of being, surpasses life and all that follows it; for thus being itself includes all these. And in this sense Dionysius speaks. But if we consider being itself as participated in this or that thing, which does not possess the whole perfection of being, but has imperfect being, such as the being of any creature; then it is evident that being itself together with an additional perfection is more excellent. Hence in the same passage Dionysius says that things that live are better than things that exist, and intelligent better than living things. Reply Obj. 3: Since the end corresponds to the beginning; this argument proves that the last end is the first beginning of being, in Whom every perfection of being is: Whose likeness, according to their proportion, some desire as to being only, some as to living being, some as to being which is living, intelligent and happy. And this belongs to few.
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