passions, as stated in _Ethic._ x, 7, 8.

Reply Obj. 1: The asserted likeness of the practical intellect to God
is one of proportion; that is to say, by reason of its standing in
relation to what it knows, as God does to what He knows. But the
likeness of the speculative intellect to God is one of union and
"information"; which is a much greater likeness. And yet it may be
answered that, in regard to the principal thing known, which is His
Essence, God has not practical but merely speculative knowledge.

Reply Obj. 2: The practical intellect is ordained to good which is
outside of it: but the speculative intellect has good within it, viz.
the contemplation of truth. And if this good be perfect, the whole
man is perfected and made good thereby: such a good the practical
intellect has not; but it directs man thereto.

Reply Obj. 3: This argument would hold, if man himself were his own
last end; for then the consideration and direction of his actions and
passions would be his happiness. But since man's last end is
something outside of him, to wit, God, to Whom we reach out by an
operation of the speculative intellect; therefore, man's happiness
consists in an operation of the speculative intellect rather than of
the practical intellect.
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SIXTH ARTICLE [I-II, Q. 3, Art. 6]

Whether Happiness Consists in the Consideration of Speculative Sciences?

Objection 1: It would seem that man's happiness consists in the
consideration of speculative sciences. For the Philosopher says
(Ethic. i, 13) that "happiness is an operation according to perfect
virtue." And in distinguishing the virtues, he gives no more than
three speculative virtues--"knowledge," "wisdom" and "understanding,"
which all belong to the consideration of speculative sciences.
Therefore man's final happiness consists in the consideration of
speculative sciences.

Obj. 2: Further, that which all desire for its own sake, seems to be
man's final happiness. Now such is the consideration of speculative
sciences; because, as stated in _Metaph._ i, 1, "all men naturally
desire to know"; and, a little farther on (2), it is stated that
speculative sciences are sought for their own sakes. Therefore
happiness consists in the consideration of speculative sciences.

Obj. 3: Further, happiness is man's final perfection. Now everything
is perfected, according as it is reduced from potentiality to act.
But the human intellect is reduced to act by