And so all their motions have a term or limit, inasmuch as the
movements of things with life have such. For all living things both
move and are moved with some object, so that this is the term of all
their movement, the end, that is, in view. Now we see that the
living creature is moved by intellect, imagination, purpose, wish, and
appetite. And all these are reducible to mind and desire. For both
imagination and sensation are on common ground with mind, since all
three are faculties of judgement though differing according to
distinctions stated elsewhere. Will, however, impulse, and appetite,
are all three forms of desire, while purpose belongs both to intellect
and to desire. Therefore the object of desire or of intellect first
initiates movement, not, that is, every object of intellect, only
the end in the domain of conduct. Accordingly among goods that which
moves is a practical end, not the good in its whole extent. For it
initiates movement only so far as something else is for its sake, or
so far as it is the object of that which is for the sake of
something else. And we must suppose that a seeming good may take the
room of actual good, and so may the pleasant, which is itself a
seeming good.
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