Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that one cannot intend several things at the same time. For Augustine says (De Serm. Dom. in Monte ii, 14,16,17) that man's intention cannot be directed at the same time to God and to bodily benefits. Therefore, for the same reason, neither to any other two things.

Objection 2: Further, intention designates a movement of the will towards a terminus. Now there cannot be several termini in the same direction of one movement. Therefore the will cannot intend several things at the same time.

Objection 3: Further, intention presupposes an act of reason or of the intellect. But "it is not possible to understand several things at the same time," according to the Philosopher (Topic. ii, 10). Therefore neither is it possible to intend several things at the same time.

On the contrary, Art imitates nature. Now nature intends two purposes by means of one instrument: thus "the tongue is for the purpose of taste and speech" (De Anima ii, 8). Therefore, for the same reason, art or reason can at the same time direct one thing to two ends: so that one can intend several ends at the same time.

I answer that, The expression "two things" may be taken in two ways: they may be ordained to one another or not so ordained. And if they be ordained to one another, it is evident, from what has been said, that a man can intend several things at the same time. For intention is not only of the last end, as stated above (Article 2), but also of an intermediary end. Now a man intends at the same time, both the proximate and the last end; as the mixing of a medicine and the giving of health.

But if we take two things that are not ordained to one another, thus also a man can intend several things at the same time. This is evident from the fact that a man prefers one thing to another because it is the better of the two. Now one of the reasons for which one thing is better than another is that it is available for more purposes: wherefore one thing can be chosen in preference to another, because of the greater number of purposes for which it is available: so that evidently a man can intend several things at the same time.

Reply to Objection 1: Augustine means to say that man cannot at the same time direct his attention to God and to bodily benefits, as to two last ends: since, as stated above (Question 1, Article 5), one man cannot have several last ends.

Reply to Objection 2: There can be several termini ordained to one another, of the same movement and in the same direction; but not unless they be ordained to one another. At the same time it must be observed that what is not one in reality may be taken as one by the reason. Now intention is a movement of the will to something already ordained by the reason, as stated above (Article 1, ad 3). Wherefore where we have many things in reality, we may take them as one term of intention, in so far as the reason takes them as one: either because two things concur in the integrity of one whole, as a proper measure of heat and cold conduce to health; or because two things are included in one which may be intended. For instance, the acquiring of wine and clothing is included in wealth, as in something common to both; wherefore nothing hinders the man who intends to acquire wealth, from intending both the others.

Reply to Objection 3: As stated in the 1, Question 12, Article 10; 1, Question 58, Article 2; 1, Question 85, Article 4 it is possible to understand several things at the same time, in so far as, in some way, they are one.

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod non possit aliquis simul plura intendere.

Dicit enim Augustinus, in libro de serm. Dom. In monte, quod non potest homo simul intendere deum et commodum corporale.

Ergo pari ratione, neque aliqua alia duo.

Argumentum 2

Praeterea, intentio nominat motum voluntatis ad terminum.

Sed unius motus non possunt esse plures termini ex una parte.

Ergo voluntas non potest simul multa intendere.

Argumentum 3

Praeterea, intentio praesupponit actum rationis sive intellectus.

Sed non contingit simul plura intelligere, secundum philosophum.

Ergo etiam neque contingit simul plura intendere.

Sed Contra

Sed contra, ars imitatur naturam.

Sed natura ex uno instrumento intendit duas utilitates, sicut lingua ordinatur et ad gustum et ad locutionem, ut dicitur in II de anima.

Ergo, pari ratione ars vel ratio potest simul aliquid unum ad duos fines ordinare.

Et ita potest aliquis simul plura intendere.

Corpus

Respondeo dicendum quod aliqua duo possunt accipi dupliciter, vel ordinata ad invicem, vel ad invicem non ordinata. Et si quidem ad invicem fuerint ordinata, manifestum est ex praemissis quod homo potest simul multa intendere. Est enim intentio non solum finis ultimi, ut dictum est, sed etiam finis medii. Simul autem intendit aliquis et finem proximum, et ultimum; sicut confectionem medicinae, et sanitatem.

Si autem accipiantur duo ad invicem non ordinata, sic etiam simul homo potest plura intendere. Quod patet ex hoc, quod homo unum alteri praeeligit, quia melius est altero, inter alias autem conditiones quibus aliquid est melius altero, una est quod ad plura valet, unde potest aliquid praeeligi alteri, ex hoc quod ad plura valet. Et sic manifeste homo simul plura intendit.

Ad 1

Ad primum ergo dicendum quod Augustinus intelligit hominem non posse simul deum et commodum temporale intendere, sicut ultimos fines, quia, ut supra ostensum est, non possunt esse plures fines ultimi unius hominis.

Ad 2

Ad secundum dicendum quod unius motus possunt ex una parte esse plures termini, si unus ad alium ordinetur, sed duo termini ad invicem non ordinati, ex una parte, unius motus esse non possunt.

Sed tamen considerandum est quod id quod non est unum secundum rem, potest accipi ut unum secundum rationem. Intentio autem est motus voluntatis in aliquid praeordinatum in ratione, sicut dictum est.

Et ideo ea quae sunt plura secundum rem, possunt accipi ut unus terminus intentionis, prout sunt unum secundum rationem, vel quia aliqua duo concurrunt ad integrandum aliquid unum, sicut ad sanitatem concurrunt calor et frigus commensurata; vel quia aliqua duo sub uno communi continentur, quod potest esse intentum. Puta acquisitio vini et vestis continetur sub lucro, sicut sub quodam communi, unde nihil prohibet quin ille qui intendit lucrum, simul haec duo intendat.

Ad 3

Ad tertium dicendum quod, sicut in primo dictum est, contingit simul plura intelligere, inquantum sunt aliquo modo unum.