in the action itself rather than in the quieting of the will.[1] Here Thomas's reasoning points to an active ideal, an ideal of energizing, rather than repose. But he concludes that for beatitude "there must be a concurrence of visio, which is the perfect cognizance of the intelligible end; the getting it, which implies its presence; and the joy or fruition, which implies the quieting of that which loves in that which is loved."[2] Thomas also shows how rectitude of will is needed, and discusses whether a body is essential; his conclusion being that a body is not required for the perfect beatitude of the life to come; yet he gives the counter considerations, showing the conduciveness of the perfected body to the soul's beatitude even then. Next he follows Aristotle in pointing out how material goods may be necessary for the attainment of the imperfect beatitude possible on earth, while they are quite impertinent to the perfect beatitude of seeing God; and likewise he shows how the society of friends is needed here, but not essential hereafter, and yet a concomitant to our supreme felicity.
The course of argument of the Liber iii. of the Contra Gentiles is not dissimilar. A number of preliminary chapters show how all things tend to an end; that the end of all is God; and that to know God is the end of every intellectual being. Next, that human felicitas does not consist in all those matters, in which the Summa theologiae also shows that beatitude does not lie; but that it consists in contemplation of God. He puts his argument simply:
"It remains that the ultimate felicity of man lies in contemplation of truth. For this is the sole action (operatio) of man which is proper to man alone. This alone is directed to nothing else, as an end; since the contemplation of truth is sought for its own sake. Through this action, likewise, man is joined to higher substances (beings) through likeness of action, and through knowing them in some way. For this action, moreover, man is most sufficient by himself, needing but little external aid. To this also all other human acts seem to be directed as to an end. For to the perfection of contemplation, soundness of body is needed, to which all the arts of living are directed. Also quiet from the disturbance of passions is required, to which one comes through the moral virtues,
