OF LAWS

For? in all? reason? it is seen?. But? also? it appears? in? all? things? that? nature? establishes? powers? and? acts?. Therefore? if? a man? has? a natural? inclination? toward? virtue?. And? since? in? the act of the? desirable? and? irascible? appetite? there is? something? that is? against? reason?. Thus? that man? according to? his? nature? is? a rational? animal?. Whence? it follows? that? everything? that is? against? the order? of reason? is? against? the nature? of man?. And? therefore? in? the definition? of virtue? it is posited? that it is? a habit? operating? according to? right? reason?. And? consequently? all those things? to which? man? is naturally? inclined? pertain? to the? law? of nature?. In? which? the first? is? that? good? should be pursued? and? evil avoided?. And? upon? this? is founded? every? precept? of the law? of nature?. For? every? substance? desires? the conservation? of its? own being? according to? its? nature?. And? according to? this? inclination? pertain? to the? natural? law? those things? by which? the life? of man? is conserved?. Secondly? there exists in man? an inclination? to some? more? special things? according to? the nature? in which? he shares? with? other? animals?. And? according to? this? those things are said? to be? of the? natural law? which? nature? has taught to all? animals?. As is the union? of male? and? female? and the education? of children?. Thirdly? there exists in man? an inclination? to the good according to? the nature? of reason?. Just as man? has? a natural? inclination? toward this? that he may know? the truth? concerning God?. And toward this? that he may live? in? society?.?

But? on the contrary? it is that Damasce-? nus? St. John of Damascus says? that? virtues? are? natural?. Therefore? also? the acts? of the virtues? are subject to the? law? of nature?. I answer? that it must be said? that? to the? law? of nature? pertain? all those things? to which? man? is inclined? according to? his? nature?. To each and every? thing? naturally? is? suitable? an operation? which? according to? its? form? it brings forth?. Whence? since the rational soul? is the proper? form? of man?. A natural? inclination? exists in every? man? toward this? that he may act? according to? reason?. And this? is to act? according to? virtue?. Whence? according to? this? all acts? of virtues? are? of the? law? of nature?. It has been said? indeed? above? q.? 91?. a.? 2?. that? the natural? law? is nothing? other? than the participation? of the eternal law? in the? rational creature?. But? the eternal law? is one?. Therefore? also? the natural law? is one?. I answer? that it must be said? that? the precepts? of the law? of nature? in this? way? behave themselves? in? the practical reason? just as? the first? principles? of demonstrations? in? the speculative reason?. Whence? just as? being? is the first? thing? that falls? into? apprehension? simply?. So? good? is the first? thing? that falls? into? the apprehension? of practical reason?. And? therefore? the first? principle? in? practical reason? is that which? is founded? upon the notion? of good?. Good? is what? all things? desire?. This? is? therefore? the first? precept? of the law?. Good? is to be done? and pursued?. And? evil to be avoided?. And? upon this? are founded? all other? precepts? of the law? of nature?.