by an intrinsic principle. Therefore human acts are not specified by
their end.

Obj. 2: Further, that which gives a thing its species should exist
before it. But the end comes into existence afterwards. Therefore a
human act does not derive its species from the end.

Obj. 3: Further, one thing cannot be in more than one species. But
one and the same act may happen to be ordained to various ends.
Therefore the end does not give the species to human acts.

_On the contrary,_ Augustine says (De Mor. Eccl. et Manich. ii, 13):
"According as their end is worthy of blame or praise so are our deeds
worthy of blame or praise."

_I answer that,_ Each thing receives its species in respect of an act
and not in respect of potentiality; wherefore things composed of
matter and form are established in their respective species by their
own forms. And this is also to be observed in proper movements. For
since movements are, in a way, divided into action and passion, each
of these receives its species from an act; action indeed from the act
which is the principle of acting, and passion from the act which is
the terminus of the movement. Wherefore heating, as an action, is
nothing else than a certain movement proceeding from heat, while
heating as a passion is nothing else than a movement towards heat:
and it is the definition that shows the specific nature. And either
way, human acts, whether they be considered as actions, or as
passions, receive their species from the end. For human acts can be
considered in both ways, since man moves himself, and is moved by
himself. Now it has been stated above (A. 1) that acts are called