nciples that are known naturally, and advances to some term.
Wherefore the Philosopher proves (Poster. i, 3) that there is no
infinite process in demonstrations, because there we find a process
of things having an essential, not an accidental, connection with one
another. But in those things which are accidentally connected,
nothing hinders the reason from proceeding indefinitely. Now it is
accidental to a stated quantity or number, as such, that quantity or
unity be added to it. Wherefore in such like things nothing hinders
the reason from an indefinite process.

Reply Obj. 3: This multiplication of acts of the will reacting on
itself, is accidental to the order of ends. This is clear from the
fact that in regard to one and the same end, the will reacts on
itself indifferently once or several times.
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FIFTH ARTICLE [I-II, Q. 1, Art. 5]

Whether One Man Can Have Several Last Ends?

Objection 1: It would seem possible for one man's will to be directed
at the same time to several things, as last ends. For Augustine says
(De Civ. Dei xix, 1) that some held man's last end to consist in four
things, viz. "in pleasure, repose, the gifts of nature, and virtue."
But these are clearly more than one thing. Therefore one man can place
the last end of his will in many things.

Obj. 2: Further, things not in opposition to one another do not
exclude one another. Now there are many things which are not in
opposition to one another. Therefore the supposition that one thing
is the last end of the will does not exclude others.

Obj. 3: Further, by the fact that it places its last end in one
thing, the will does not lose its freedom. But before it placed its
last end in that thing, e.g. pleasure, it could place it in something
else, e.g. riches. Therefore even after having placed his last end in
pleasure, a man can at the same time place his last end in riches.
Therefore it is possible for one man's will to be directed at the
same time to several things, as last ends.

_On the contrary,_ That in which a man rests as in his last end, is
master of his affections, since he takes therefrom his entire rule of
life. Hence of gluttons it is written (Phil. 3:19): "Whose god is
their belly": viz. because they place their last end in the pleasures
of the belly. Now according to Matt. 6:24, "No man can serve two
masters," such, namely, as are not ordained to one another. Therefore
it is impossible for one man to have