t towards the target, as
though it were endowed with reason to direct its course. The same may
be seen in the movements of clocks and all engines put together by
the art of man. Now as artificial things are in comparison to human
art, so are all natural things in comparison to the Divine art. And
accordingly order is to be seen in things moved by nature, just as in
things moved by reason, as is stated in _Phys._ ii. And thus it is
that in the works of irrational animals we notice certain marks of
sagacity, in so far as they have a natural inclination to set about
their actions in a most orderly manner through being ordained by the
Supreme art. For which reason, too, certain animals are called
prudent or sagacious; and not because they reason or exercise any
choice about things. This is clear from the fact that all that share
in one nature, invariably act in the same way.
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THIRD ARTICLE [I-II, Q. 13, Art. 3]

Whether Choice Is Only of the Means, or Sometimes Also of the End?

Objection 1: It would seem that choice is not only of the means. For
the Philosopher says (Ethic. vi, 12) that "virtue makes us choose
aright; but it is not the part of virtue, but of some other power to
direct aright those things which are to be done for its sake." But
that for the sake of which something is done is the end. Therefore
choice is of the end.

Obj. 2: Further, choice implies preference of one thing to another.
But just as there can be preference of means, so can there be
preference of ends. Therefore choice can be of ends, just as it can
be of means.

_On the contrary,_ The Philosopher says (Ethic. iii, 2) that
"volition is of the end, but choice of the means."

_I answer that,_ As already stated (A. 1, ad 2), choice results from
the decision or judgment which is, as it were, the conclusion of a
practical syllogism. Hence that which is the conclusion of a
practical syllogism, is the matter of choice. Now in practical things
the end stands in the position of a principle, not of a conclusion,
as the Philosopher says (Phys. ii, 9). Wherefore the end, as such, is
not a matter of choice.

But just as in speculative knowledge nothing hinders the principle of
one demonstration or of one science, from being the conclusion of
another demonstration or science; while the first indemonstrable
principle cannot be the conclusion of any demonstration or science;
so too that which is the end in one operation, may b