Part II (Pars Prima Secundae) Part 20 (2/2)

Reply Obj. 1: The eye designates intention figuratively, not because intention has reference to knowledge, but because it presupposes knowledge, which proposes to the will the end to which the latter moves; thus we foresee with the eye whither we should tend with our bodies.

Reply Obj. 2: Intention is called a light because it is manifest to him who intends. Wherefore works are called darkness because a man knows what he intends, but knows not what the result may be, as Augustine expounds (De Serm. Dom. in Monte ii, 13).

Reply Obj. 3: The will does not ordain, but tends to something according to the order of reason. Consequently this word ”intention”

indicates an act of the will, presupposing the act whereby the reason orders something to the end.

Reply Obj. 4: Intention is an act of the will in regard to the end.

Now the will stands in a threefold relation to the end. First, absolutely; and thus we have ”volition,” whereby we will absolutely to have health, and so forth. Secondly, it considers the end, as its place of rest; and thus ”enjoyment” regards the end. Thirdly, it considers the end as the term towards which something is ordained; and thus ”intention” regards the end. For when we speak of intending to have health, we mean not only that we have it, but that we will have it by means of something else.

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SECOND ARTICLE [I-II, Q. 12, Art. 2]

Whether Intention Is Only of the Last End?

Objection 1: It would seem that intention is only of the last end.

For it is said in the book of Prosper's Sentences (Sent. 100): ”The intention of the heart is a cry to G.o.d.” But G.o.d is the last end of the human heart. Therefore intention is always regards the last end.

Obj. 2: Further, intention regards the end as the terminus, as stated above (A. 1, ad 4). But a terminus is something last. Therefore intention always regards the last end.

Obj. 3: Further, just as intention regards the end, so does enjoyment. But enjoyment is always of the last end. Therefore intention is too.

_On the contrary,_ There is but one last end of human wills, viz.

Happiness, as stated above (Q. 1, A. 7). If, therefore, intentions were only of the last end, men would not have different intentions: which is evidently false.

_I answer that,_ As stated above (A. 1, ad 4), intention regards the end as a terminus of the movement of the will. Now a terminus of movement may be taken in two ways. First, the very last terminus, when the movement comes to a stop; this is the terminus of the whole movement. Secondly, some point midway, which is the beginning of one part of the movement, and the end or terminus of the other. Thus in the movement from A to C through B, C is the last terminus, while B is a terminus, but not the last. And intention can be both.

Consequently though intention is always of the end, it need not be always of the last end.

Reply Obj. 1: The intention of the heart is called a cry to G.o.d, not that G.o.d is always the object of intention, but because He sees our intention. Or because, when we pray, we direct our intention to G.o.d, which intention has the force of a cry.

Reply Obj. 2: A terminus is something last, not always in respect of the whole, but sometimes in respect of a part.

Reply Obj. 3: Enjoyment implies rest in the end; and this belongs to the last end alone. But intention implies movement towards an end, not rest. Wherefore the comparison proves nothing.

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THIRD ARTICLE [I-II, Q. 12, Art. 3]

Whether One Can Intend Two Things at the Same Time?

Objection 1: It would seem that one cannot intend several things at the same time. For Augustine says (De Serm. Dom. in Monte ii, 14, 16, 17) that man's intention cannot be directed at the same time to G.o.d and to bodily benefits. Therefore, for the same reason, neither to any other two things.

Obj. 2: Further, intention designates a movement of the will towards a terminus. Now there cannot be several termini in the same direction of one movement. Therefore the will cannot intend several things at the same time.

Obj. 3: Further, intention presupposes an act of reason or of the intellect. But ”it is not possible to understand several things at the same time,” according to the Philosopher (Topic. ii, 10).

Therefore neither is it possible to intend several things at the same time.

_On the contrary,_ Art imitates nature. Now nature intends two purposes by means of one instrument: thus ”the tongue is for the purpose of taste and speech” (De Anima ii, 8). Therefore, for the same reason, art or reason can at the same time direct one thing to two ends: so that one can intend several ends at the same time.

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