one another,
of the same movement and in the same direction; but not unless they
be ordained to one another. At the same time it must be observed that
what is not one in reality may be taken as one by the reason. Now
intention is a movement of the will to something already ordained by
the reason, as stated above (A. 1, ad 3). Wherefore where we have
many things in reality, we may take them as one term of intention, in
so far as the reason takes them as one: either because two things
concur in the integrity of one whole, as a proper measure of heat and
cold conduce to health; or because two things are included in one
which may be intended. For instance, the acquiring of wine and
clothing is included in wealth, as in something common to both;
wherefore nothing hinders the man who intends to acquire wealth, from
intending both the others.

Reply Obj. 3: As stated in the First Part (Q. 12, A. 10; Q. 58, A. 2;
Q. 85, A. 4), it is possible to understand several things at the same
time, in so far as, in some way, they are one.
________________________

FOURTH ARTICLE [I-II, Q. 12, Art. 4]

Whether Intention of the End Is the Same Act As the Volition of the
Means?

Objection 1: It would seem that the intention of the end and the
volition of the means are not one and the same movement. For
Augustine says (De Trin. xi, 6) that "the will to see the window, has
for its end the seeing of the window; and is another act from the
will to see, through the window, the passersby." But that I should
will to see the passersby, through the window, belongs to intention;
whereas that I will to see the window, belongs to the volition of the
means. Therefore intention of the end and the willing of the means
are distinct movements of the will.

Obj. 2: Further, acts are distinct according to their objects. But
the end and the means are distinct objects. Therefore the intention
of the end and the willing of the means are distinct movements of the
will.

Obj. 3: Further, the willing of the means is called choice. But
choice and intention are not the same. Therefore intention of the end
and the willing of the means are not the same movement of the will.

_On the contrary,_ The means in relation to the end, are as the
mid-space to the terminus. Now it is all the same movement that
passes through the mid-space to the terminus, in natural things.
Therefore in things pertaining to the will, the intention of the end
is the same movement as the