part of the operation
itself, or on the part of the operating power, or on the part of the
object; and thus the will does not tend thereto of necessity.

Reply Obj. 3: This definition of Happiness given by some--"Happy is
the man that has all he desires," or, "whose every wish is
fulfilled," is a good and adequate definition, if it be understood in
a certain way; but an inadequate definition if understood in another.
For if we understand it simply of all that man desires by his natural
appetite, thus it is true that he who has all that he desires, is
happy: since nothing satisfies man's natural desire, except the
perfect good which is Happiness. But if we understand it of those
things that man desires according to the apprehension of the reason,
thus it does not belong to Happiness, to have certain things that man
desires; rather does it belong to unhappiness, in so far as the
possession of such things hinders man from having all that he desires
naturally; thus it is that reason sometimes accepts as true things
that are a hindrance to the knowledge of truth. And it was through
taking this into consideration that Augustine added so as to include
perfect Happiness--that he "desires nothing amiss": although the
first part suffices if rightly understood, to wit, that "happy is he
who has all he desires."
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TREATISE ON HUMAN ACTS: ACTS PECULIAR TO MAN (QQ. 6-21)
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QUESTION 6

OF THE VOLUNTARY AND THE INVOLUNTARY
(In Eight Articles)

Since therefore Happiness is to be gained by means of certain acts,
we must in due sequence consider human acts, in order to know by what
acts we may obtain Happiness, and by what acts we are prevented from
obtaining it. But because operations and acts are concerned with
things singular, consequently all practical knowledge is incomplete
unless it take account of things in detail. The study of Morals,
therefore, since it treats of human acts, should consider first the
general principles; and secondly matters of detail.

In treating of the general principles, the points that offer
themselves for our consideration are (1) human acts themselves; (2)
their principles. Now of human acts some are proper to man; others
are common to man and animals. And since Happiness is man's proper
good, those acts which are proper to man have a closer connection
with Happiness than have those which are common to man and the other
animals. First, then, we must