Part 1622

onal animals, imperfectly; to other creatures, not at all.

* Reply to Objection 1: * Augustine is speaking there of perfect enjoyment.

* Reply to Objection 2: * Enjoyment need not be of the last end simply; but of that which each one chooses for his last end.

* Reply to Objection 3: * The sensitive appetite follows some knowledge; not so the natural appetite, especially in things void of knowledge.

* Reply to Objection 4: * Augustine is speaking there of imperfect enjoyment. This is clear from his way of speaking: for he says that "it is not so absurd to suppose that even beasts enjoy," that is, as it would be, if one were to say that they "use."

* Objection 1: * It would seem that enjoyment is not only of the last end. For the Apostle says (Philem. 20): "Yea, brother, may I enjoy thee in the Lord." But it is evident that Paul had not placed his last end in a man. Therefore to enjoy is not only of the last end.

* Objection 2: * Further, what we enjoy is the fruit. But the Apostle says (Gal. 5:22): "The fruit of the Spirit is charity, joy, peace," and other like things, which are not in the nature of the last end. Therefore enjoyment is not only of the last end.

* Objection 3: * Further, the acts of the will reflect on one another; for I will to will, and I love to love. But to enjoy is an act of the will: since "it is the will with which we enjoy," as Augustine says (De Trin. x, 10). Therefore a man enjoys his enjoyment. But the last end of man is not enjoyment, but the uncreated good alone, which is God. Therefore enjoyment is not only of the last end.

* On the contrary, * Augustine says (De Trin. x, 11): "A man does not enjoy that which he desires for the sake of something else." But the last end alone is that which man does not desire for the sake of something else. Therefo