d, it is in
accord with reason; wherefore it has the character of good. Now it
must needs be either directed or not directed to a due end.
Consequently every human action that proceeds from deliberate reason,
if it be considered in the individual, must be good or bad.

If, however, it does not proceed from deliberate reason, but from
some act of the imagination, as when a man strokes his beard, or
moves his hand or foot; such an action, properly speaking, is not
moral or human; since this depends on the reason. Hence it will be
indifferent, as standing apart from the genus of moral actions.

Reply Obj. 1: For an action to be indifferent in its species can be
understood in several ways. First in such a way that its species
demands that it remain indifferent; and the objection proceeds along
this line. But no action can be specifically indifferent thus: since
no object of human action is such that it cannot be directed to good
or evil, either through its end or through a circumstance. Secondly,
specific indifference of an action may be due to the fact that as far
as its species is concerned, it is neither good nor bad. Wherefore it
can be made good or bad by something else. Thus man, as far as his
species is concerned, is neither white nor black; nor is it a
condition of his species that he should not be black or white; but
blackness or whiteness is superadded to man by other principles than
those of his species.

Reply Obj. 2: The Philosopher states that a man is evil, properly
speaking, if he be hurtful to others. And accordingly, he says that
the prodigal is not evil, because he hurts none save himself. And the
same applies to all others who are not hurtful to other men. But we
say here that evil, in general, is all that is repugnant to right
reason. And in this sense every individual action is either good or
bad, as stated above.

Reply Obj. 3: Whenever an end is intended by deliberate reason, it
belongs either to the good of some virtue, or to the evil of some
vice. Thus, if a man's action is directed to the support or repose
of his body, it is also directed to the good of virtue, provided he
direct his body itself to the good of virtue. The same clearly
applies to other actions.
________________________

TENTH ARTICLE [I-II, Q. 18, Art. 10]

Whether a Circumstance Places a Moral Action in the Species of Good
or Evil?

Objection 1: It would seem that a circumstance cannot place a moral
action in the specie