thing, the will does not lose its freedom. But before it placed its
last end in that thing, e.g. pleasure, it could place it in something
else, e.g. riches. Therefore even after having placed his last end in
pleasure, a man can at the same time place his last end in riches.
Therefore it is possible for one man's will to be directed at the
same time to several things, as last ends.

_On the contrary,_ That in which a man rests as in his last end, is
master of his affections, since he takes therefrom his entire rule of
life. Hence of gluttons it is written (Phil. 3:19): "Whose god is
their belly": viz. because they place their last end in the pleasures
of the belly. Now according to Matt. 6:24, "No man can serve two
masters," such, namely, as are not ordained to one another. Therefore
it is impossible for one man to have several last ends not ordained
to one another.

_I answer that,_ It is impossible for one man's will to be directed
at the same time to diverse things, as last ends. Three reasons may
be assigned for this. First, because, since everything desires its
own perfection, a man desires for his ultimate end, that which he
desires as his perfect and crowning good. Hence Augustine (De Civ.
Dei xix, 1): "In speaking of the end of good we mean now, not that it
passes away so as to be no more, but that it is perfected so as to be
complete." It is therefore necessary for the last end so to fill
man's appetite, that nothing is left besides it for man to desire.
Which is not possible, if something else be required for his
perfection. Consequently it is not possible for the appetite so to
tend to two things, as though each were its perfect good.

The second reason is because, just as in the process of reasoning,