of morality: since in one way there will be an act of virtue, in
another, an act of vice. For a movement does not receive its species
from that which is its terminus accidentally, but only from that which
is its _per se_ terminus. Now moral ends are accidental to a natural
thing, and conversely the relation to a natural end is accidental to
morality. Consequently there is no reason why acts which are the same
considered in their natural species, should not be diverse, considered
in their moral species, and conversely.
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FOURTH ARTICLE [I-II, Q. 1, Art. 4]

Whether There Is One Last End of Human Life?

Objection 1: It would seem that there is no last end of human life,
but that we proceed to infinity. For good is essentially diffusive, as
Dionysius states (Div. Nom. iv). Consequently if that which proceeds
from good is itself good, the latter must needs diffuse some other
good: so that the diffusion of good goes on indefinitely. But good has
the nature of an end. Therefore there is an indefinite series of ends.

Obj. 2: Further, things pertaining to the reason can be multiplied to
infinity: thus mathematical quantities have no limit. For the same
reason the species of numbers are infinite, since, given any number,
the reason can think of one yet greater. But desire of the end is
consequent on the apprehension of the reason. Therefore it seems that
there is also an infinite series of ends.

Obj. 3: Further, the good and the end is the object of the will. But
the will can react on itself an infinite number of times: for I can