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For him, final happiness consists in beatitude, or supernatural union with God.Such an end lies far beyond what we through our natural human capacities can attain.
Achieving happiness, however, requires a range of intellectual and moral virtues that enable us to understand the nature of happiness and motivate us to seek it in a reliable and consistent way.
On the other hand, Aquinas believes that we can never achieve complete or final happiness in this life.
Notice that a thing’s being corruptible presupposes having goodness.
Otherwise, it would not have any goodness it could lose.
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To restore access and understand how to better interact with our site to avoid this in the future, please have your system administrator contact [email protected] this reason, we not only need the virtues, we also need God to transform our nature—to perfect or “deify” it—so that we might be suited to participate in divine beatitude.Moreover, Aquinas believes that we inherited a propensity to sin from our first parent, Adam.To this end, God imbues us with his grace which comes in the form of divinely instantiated virtues and gifts.This article first considers Aquinas’s metaethical views.While our nature is not wholly corrupted by sin, it is nevertheless by sin’s stain, as evidenced by the fact that our wills are at enmity with God’s.Thus we need God’s help in order to restore the good of our nature and bring us into conformity with his will.Augustine says, “if something where deprived of VII.12).Aquinas’s meta-ethics is also indebted to an Aristotelian view of living things.Echoing the general thrust of Augustine’s argument, Aquinas claims that “Goodness and being are really the same.” (] Ia 5.1).The term “being” here is roughly equivalent to what is actual or existing.