six points of inquiry:

(1) Whether goodness and malice is first in the act of the will, or
in the external action?

(2) Whether the whole goodness or malice of the external action
depends on the goodness of the will?

(3) Whether the goodness and malice of the interior act are the same
as those of the external action?

(4) Whether the external action adds any goodness or malice to that
of the interior act?

(5) Whether the consequences of an external action increase its
goodness or malice?

(6) Whether one and the same external action can be both good and
evil?
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FIRST ARTICLE [I-II, Q. 20, Art. 1]

Whether Goodness or Malice Is First in the Action of the Will, or in
the External Action?

Objection 1: It would seem that good and evil are in the external
action prior to being in the act of the will. For the will derives
goodness from its object, as stated above (Q. 19, AA. 1, 2). But the
external action is the object of the interior act of the will: for a
man is said to will to commit a theft, or to will to give an alms.
Therefore good and evil are in the external action, prior to being in
the act of the will.

Obj. 2: Further, the aspect of good belongs first to the end: since
what is directed to the end receives the aspect of good from its
relation to the end. Now whereas the act of the will cannot be an
end, as stated above (Q. 1, A. 1, ad 2), the act of another power can
be an end. Therefore good is in the act of some other power prior to
being in the act of the will.

Obj. 3: Further, the act of the will stands in a formal relation to
the external action, as stated above (Q. 18, A. 6). But that which is
formal is subsequent; since form is something added to matter.
Therefore good and evil are in the external action, prior to being in
the act of the will.

_On the contrary,_ Augustine says (Retract. i, 9) that "it is by the
will that we sin, and that we behave aright." Therefore moral good
and evil are first in the will.

_I answer that,_ External actions may be said to be good or bad in
two ways. First, in regard to their genus, and the circumstances
connected with them: thus the giving of alms, if the required
conditions be observed, is said to be good. Secondly, a thing is said
to be good or evil, from its relation to the end: thus the giving of
alms for vainglory is said to be evil. Now, since the end is the
will's proper object, it is evident that this aspect of good