Part 1641

f, or that which is impossible to the chooser. Now it often happens that we are unable to accomplish what we choose: so that this proves to be impossible to us. Therefore choice is of the impossible.

* Objection 3: * Further, to try to do a thing is to choose to do it. But the Blessed Benedict says (Regula lxviii) that if the superior command what is impossible, it should be attempted. Therefore choice can be of the impossible.

* On the contrary, * The Philosopher says (Ethic. iii, 2) that "there is no choice of impossibilities."

* I answer that, * As stated above (A[4]), our choice is always concerned with our actions. Now whatever is done by us, is possible to us. Therefore we must needs say that choice is only of possible things.

Moreover, the reason for choosing a thing is that it conduces to an end. But what is impossible cannot conduce to an end. A sign of this is that when men in taking counsel together come to something that is impossible to them, they depart, as being unable to proceed with the business.

Again, this is evident if we examine the previous process of the reason. For the means, which are the object of choice, are to the end, as the conclusion is to the principle. Now it is clear that an impossible conclusion does not follow from a possible principle. Wherefore an end cannot be possible, unless the means be possible. Now no one is moved to the impossible. Consequently no one would tend to the end, save for the fact that the means appear to be possible. Therefore the impossible is not the object of choice.

* Reply to Objection 1: * The will stands between the intellect and the external action: for the intellect proposes to the will its object, and the will causes the external action. Hence the principle of the movement in the will is to be found in the intellect, which apprehends something under the universal notion of good: but the term or perfection of the will's act is to be observed in