of the appetite (De Anima iii, 10). But many know not what Happiness
is. This is evident from the fact that, as Augustine says (De Trin.
xiii, 4), "some thought that Happiness consists in pleasures of the
body; some, in a virtue of the soul; some in other things." Therefore
not all desire Happiness.

Obj. 2: Further, the essence of Happiness is the vision of the Divine
Essence, as stated above (Q. 3, A. 8). But some consider it
impossible for man to see the Divine Essence; wherefore they desire
it not. Therefore all men do not desire Happiness.

Obj. 3: Further, Augustine says (De Trin. xiii, 5) that "happy is he
who has all he desires, and desires nothing amiss." But all do not
desire this; for some desire certain things amiss, and yet they wish
to desire such things. Therefore all do not desire Happiness.

_On the contrary,_ Augustine says (De Trin. xiii, 3): "If that actor
had said: 'You all wish to be happy; you do not wish to be unhappy,'
he would have said that which none would have failed to acknowledge
in his will." Therefore everyone desires to be happy.

_I answer that,_ Happiness can be considered in two ways. First
according to the general notion of happiness: and thus, of necessity,
every man desires happiness. For the general notion of happiness
consists in the perfect good, as stated above (AA. 3, 4). But since
good is the object of the will, the perfect good of a man is that
which entirely satisfies his will. Consequently to desire happiness
is nothing else than to desire that one's will be satisfied. And this
everyone desires. Secondly we may speak of Happiness according to its
specific notion, as to that in which it consists. And thus all do not
know Happiness; because they know not in what thing the general
notion of happiness is found. And consequently, in this respect, not
all desire it. Wherefore the reply to the first Objection is clear.

Reply Obj. 2: Since the will follows the apprehension of the
intellect or reason; just as it happens that where there is no real
distinction, there may be a distinction according to the
consideration of reason; so does it happen that one and the same
thing is desired in one way, and not desired in another. So that
happiness may be considered as the final and perfect good, which is
the general notion of happiness: and thus the will naturally and of
necessity tends thereto, as stated above. Again it can be considered
under other special aspects, either on the