Accordingly perfect happiness cannot consist essentially in the consideration of speculative sciences.  To prove this, we must observe that the consideration of a speculative science does not extend beyond the scope of the principles of that science:  since the entire science is virtually contained in its principles.  Now the first principles of speculative sciences are received through the senses, as the Philosopher clearly states at the beginning of the Metaphysics (i, 1), and at the end of the Posterior Analytics (ii, 15).  Wherefore the entire consideration of speculative sciences cannot extend farther than knowledge of sensibles can lead.  Now man’s final happiness, which is his final perfection cannot consist in the knowledge of sensibles.  For a thing is not perfected by something lower, except in so far as the lower partakes of something higher.  Now it is evident that the form of a stone or of any sensible, is lower than man.  Consequently the intellect is not perfected by the form of a stone, as such, but inasmuch as it partakes of a certain likeness to that which is above the human intellect, viz. the intelligible light, or something of the kind.  Now whatever is by something else is reduced to that which is of itself.  Therefore man’s final perfection must needs be through knowledge of something above the human intellect.  But it has been shown (I, Q. 88, A. 2), that man cannot acquire through sensibles, the knowledge of separate substances, which are above the human intellect.  Consequently it follows that man’s happiness cannot consist in the consideration of speculative sciences.  However, just as in sensible forms there is a participation of the higher substances, so the consideration of speculative sciences is a certain participation of true and perfect happiness.

Reply Obj. 1:  In his book on Ethics the Philosopher treats of imperfect happiness, such as can be had in this life, as stated above (A. 2, ad 4).

Reply Obj. 2:  Not only is perfect happiness naturally desired, but also any likeness or participation thereof.

Reply Obj. 3:  Our intellect is reduced to act, in a fashion, by the consideration of speculative sciences, but not to its final and perfect act. ________________________

SEVENTH ARTICLE [I-II, Q. 3, Art. 7]

Whether Happiness Consists in the Knowledge of Separate Substances,
Namely, Angels?

Objection 1:  It would seem that man’s happiness consists in the knowledge of separate substances, namely, angels.  For Gregory says in a homily (xxvi in Evang.):  “It avails nothing to take part in the feasts of men, if we fail to take part in the feasts of angels”; by which he means final happiness.  But we can take part in the feasts of the angels by contemplating them.  Therefore it seems that man’s final happiness consists in contemplating the angels.

Obj. 2:  Further, the final perfection of each thing is for it to be united to its principle:  wherefore a circle is said to be a perfect figure, because its beginning and end coincide.  But the beginning of human knowledge is from the angels, by whom men are enlightened, as Dionysius says (Coel.  Hier. iv).  Therefore the perfection of the human intellect consists in contemplating the angels.