토마스 아퀴나스에 따른 의지의 필연적 추구와 공적의 문제

Abstract

Man's will necessarily pursues what is in accordance with its nature, and accidentally pursues what does not. Since the will pursues whatever it does in accordance with the good or ultimate purpose, it inevitably pursues formal good in general or the ultimate purpose. And the will inevitably pursues existence, preservation of life, social cooperation, and the pursuit of truth according to man's nature. The methods for realizing these goals are chosen haphazardly.
 However, when the ends according to these natures are in conflict with each other, the will chooses and pursues one by chance. In particular, in the case of the ultimate goal, it includes not only the aspect of self-completion but also the method of realization, and the will has freedom of execution regarding which method of realization the ultimate goal includes. The will can pursue or reject an ultimate goal whose method of realization is worldly values such as pleasure or wealth, or an ultimate goal whose method of realization is goodness itself. In this way, the ultimate goal that the will knows with freedom of execution is inevitably pursued. Because the will has freedom of action in knowing this ultimate end, these activities can be the object of moral merit.
 Obtaining faith by God's grace and achieving beatific vision in heaven are also inevitably accepted by the will when God's help is provided. When the grace of faith is given, it cannot be refused, and the will cannot be given freedom of action when preparing to accept it. The human will cannot exercise any freedom of choice or action under these conditions. So, although ‘free will in a broad sense’ can be recognized in the will, it is difficult to give merit to such activities.
 In heaven, the beatified person does not reject the beatific vision but inevitably pursues it because he has a firm inclination toward goodness. However, in order for the beatified person to have a firm inclination toward goodness, a person must have faith and make efforts in accordance with the correct ultimate goal in this life. The virtue achieved through such efforts in this life is not only the grace of God, but also the freedom of practice as ‘free will in a narrow sense’. These activities can be a contribution to the beatific vision achieved in the afterlife. The degree of supernatural virtue and beatific intuition of the beatified person in heaven varies depending on the grace given initially and the merits formed afterwards.