void of knowledge.

Reply Obj. 1: When a man of himself acts for an end, he knows the
end: but when he is directed or led by another, for instance, when
he acts at another's command, or when he is moved under another's
compulsion, it is not necessary that he should know the end. And it
is thus with irrational creatures.

Reply Obj. 2: To ordain towards an end belongs to that which directs
itself to an end: whereas to be ordained to an end belongs to that
which is directed by another to an end. And this can belong to an
irrational nature, but owing to some one possessed of reason.
Reply Obj. 3: The object of the will is the end and the good in
universal. Consequently there can be no will in those things that
lack reason and intellect, since they cannot apprehend the universal;
but they have a natural appetite or a sensitive appetite, determinate
to some particular good. Now it is clear that particular causes are
moved by a universal cause: thus the governor of a city, who intends
the common good, moves, by his command, all the particular
departments of the city. Consequently all things that lack reason
are, of necessity, moved to their particular ends by some rational
will which extends to the universal good, namely by the Divine will.
________________________

THIRD ARTICLE [I-II, Q. 1, Art. 3]

Whether Human Acts Are Specified by Their End?

Objection 1: It would seem that human acts are not specified by their
end. For the end is an extrinsic cause. But everything is specified