tion to the act as its form, as it were, through giving it its
species.

Reply Obj. 3: The object of the human action is not always the object
of an active power. For the appetitive power is, in a way, passive;
in so far as it is moved by the appetible object; and yet it is a
principle of human actions. Nor again have the objects of the active
powers always the nature of an effect, but only when they are already
transformed: thus food when transformed is the effect of the
nutritive power; whereas food before being transformed stands in
relation to the nutritive power as the matter about which it
exercises its operation. Now since the object is in some way the
effect of the active power, it follows that it is the term of its
action, and consequently that it gives it its form and species, since
movement derives its species from its term. Moreover, although the
goodness of an action is not caused by the goodness of its effect,
yet an action is said to be good from the fact that it can produce a
good effect. Consequently the very proportion of an action to its
effect is the measure of its goodness.
________________________

THIRD ARTICLE [I-II, Q. 18, Art. 3]

Whether Man's Action Is Good or Evil from a Circumstance?

Objection 1: It would seem that an action is not good or evil from a
circumstance. For circumstances stand around (_circumstant_) an action,
as being outside it, as stated above (Q. 7, A. 1). But "good and evil
are in things themselves," as is stated in _Metaph._ vi, 4. Therefore
an action does not derive goodness or malice from a circumstance.

Obj. 2: Further, the goodness or malice of an action is considered
principally in the doctrine of morals. But since circumstances are
accidents of actions, it seems that they are outside the scope of
art: because "no art takes notice of what is accidental" (Metaph. vi,
2). Therefore the goodness or malice of an action is not taken from a
circumstance.

Obj. 3: Further, that which belongs to a thing, in respect of its
substance, is not ascribed to it in respect of an accident. But good
and evil belong to an action in respect of its substance; because an
action can be good or evil in its genus as stated above (A. 2).
Therefore an action is not good or bad from a circumstance.

_On the contrary,_ the Philosopher says (Ethic. ii, 3) that a
virtuous man acts as he should, and when he should, and so on in
respect of the other circumstances. Therefore, on the other h