But just as in speculative knowledge nothing hinders the principle of one demonstration or of one science, from being the conclusion of another demonstration or science; while the first indemonstrable principle cannot be the conclusion of any demonstration or science; so too that which is the end in one operation, may be ordained to something as an end.  And in this way it is a matter of choice.  Thus in the work of a physician health is the end:  wherefore it is not a matter of choice for a physician, but a matter of principle.  Now the health of the body is ordained to the good of the soul, consequently with one who has charge of the soul’s health, health or sickness may be a matter of choice; for the Apostle says (2 Cor. 12:10):  “For when I am weak, then am I powerful.”  But the last end is nowise a matter of choice.

Reply Obj. 1:  The proper ends of virtues are ordained to Happiness as to their last end.  And thus it is that they can be a matter of choice.

Reply Obj. 2:  As stated above (Q. 1, A. 5), there is but one last end.  Accordingly wherever there are several ends, they can be the subject of choice, in so far as they are ordained to a further end. ________________________

FOURTH ARTICLE [I-II, Q. 13, Art. 4]

Whether Choice Is of Those Things Only That Are Done by Us?

Objection 1:  It would seem that choice is not only in respect of human acts.  For choice regards the means.  Now, not only acts, but also the organs, are means (Phys. ii, 3).  Therefore choice is not only concerned with human acts.

Obj. 2:  Further, action is distinct from contemplation.  But choice has a place even in contemplation; in so far as one opinion is preferred to another.  Therefore choice is not concerned with human acts alone.

Obj. 3:  Further, men are chosen for certain posts, whether secular or ecclesiastical, by those who exercise no action in their regard.  Therefore choice is not concerned with human acts alone.

On the contrary, The Philosopher says (Ethic. iii, 2) that “no man chooses save what he can do himself.”

I answer that, Just as intention regards the end, so does choice regard the means.  Now the end is either an action or a thing.  And when the end is a thing, some human action must intervene; either in so far as man produces the thing which is the end, as the physician produces health (wherefore the production of health is said to be the end of the physician); or in so far as man, in some fashion, uses or enjoys the thing which is the end; thus for the miser, money or the possession of money is the end.  The same is to be said of the means.  For the means must needs be either an action; or a thing, with some action intervening whereby man either makes the thing which is the means, or puts it to some use.  And thus it is that choice is always in regard to human acts.

Reply Obj. 1:  The organs are ordained to the end, inasmuch as man makes use of them for the sake of the end.