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Objection 1: It seems that goodness differs really from being. For
Boethius says (De Hebdom.): "I perceive that in nature the fact
that things are good is one thing: that they are is another."
Therefore goodness and being really differ.
Objection 2: Further, nothing can be its own form. "But that is
called good which has the form of being", according to the commentary
on De Causis. Therefore goodness differs really from being.
Objection 3: Further, goodness can be more or less. But being
cannot be more or less. Therefore goodness differs really from being.
On the contrary, Augustine says (De Doctr. Christ. i, 42)
that, "inasmuch as we exist we are good."
I answer that, Goodness and being are really the same, and differ
only in idea; which is clear from the following argument. The essence
of goodness consists in this, that it is in some way desirable. Hence
the Philosopher says (Ethic. i): "Goodness is what all
desire." Now it is clear that a thing is desirable only in so far as
it is perfect; for all desire their own perfection. But everything is
perfect so far as it is actual. Therefore it is clear that a thing is
perfect so far as it exists; for it is existence that makes all things
actual, as is clear from the foregoing (Question 3, Article 4;
Question 4, Article 1). Hence it is clear that goodness and
being are the same really. But goodness presents the aspect of
desirableness, which being does not present.
Reply to Objection 1: Although goodness and being are the same
really, nevertheless since they differ in thought, they are not
predicated of a thing absolutely in the same way. Since being properly
signifies that something actually is, and actuality properly correlates
to potentiality; a thing is, in consequence, said simply to have
being, accordingly as it is primarily distinguished from that which is
only in potentiality; and this is precisely each thing's substantial
being. Hence by its substantial being, everything is said to have
being simply; but by any further actuality it is said to have being
relatively. Thus to be white implies relative being, for to be white
does not take a thing out of simply potential being; because only a
thing that actually has being can receive this mode of being. But
goodness signifies perfection which is desirable; and consequently of
ultimate perfection. Hence that which has ultimate perfection is said
to be simply good; but that which has not the ultimate perfection it
ought to have (although, in so far as it is at all actual, it has
some perfection), is not said to be perfect simply nor good simply,
but only relatively. In this way, therefore, viewed in its primal
(i.e. substantial) being a thing is said to be simply, and to be
good relatively (i.e. in so far as it has being) but viewed in its
complete actuality, a thing is said to be relatively, and to be good
simply. Hence the saying of Boethius (De Hebrom.), "I
perceive that in nature the fact that things are good is one thing;
that they are is another," is to be referred to a thing's goodness
simply, and having being simply. Because, regarded in its primal
actuality, a thing simply exists; and regarded in its complete
actuality, it is good simply---in such sort that even in its primal
actuality, it is in some sort good, and even in its complete
actuality, it in some sort has being.
Reply to Objection 2: Goodness is a form so far as absolute
goodness signifies complete actuality.
Reply to Objection 3: Again, goodness is spoken of as more or less
according to a thing's superadded actuality, for example, as to
knowledge or virtue.
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