will something, and will to will it, and so on indefinitely.
Therefore there is an infinite series of ends of the human will, and
there is no last end of the human will.

_On the contrary,_ The Philosopher says (Metaph. ii, 2) that "to
suppose a thing to be indefinite is to deny that it is good." But the
good is that which has the nature of an end. Therefore it is contrary
to the nature of an end to proceed indefinitely. Therefore it is
necessary to fix one last end.

_I answer that,_ Absolutely speaking, it is not possible to proceed
indefinitely in the matter of ends, from any point of view. For in
whatsoever things there is an essential order of one to another, if
the first be removed, those that are ordained to the first, must of
necessity be removed also. Wherefore the Philosopher proves (Phys.
viii, 5) that we cannot proceed to infinitude in causes of movement,
because then there would be no first mover, without which neither can
the others move, since they move only through being moved by the first
mover. Now there is to be observed a twofold order in ends--the order
of intention and the order of execution: and in either of these orders
there must be something first. For that which is first in the order of
intention, is the principle, as it were, moving the appetite;
consequently, if you remove this principle, there will be nothing to
move the appetite. On the other hand, the principle in execution is
that wherein operation has its beginning; and if this principle be
taken away, no one will begin to work. Now the principle in the
intention is the last end; while the principle in execution is the
first of the things which are ordained to the end. Consequently, on
neither side is it possible to go to infinity since if there were no
last end, nothing would be desired, nor would any action have its