Aquinas †Wealth and Power Essay

In Question II, Thomas doubting Thomas breaks down the interlacing question of where or in what human races pleasure consists, mainly by emphasizing wealthiness and precedent. While people dream of obtaining two wealth and mightiness in their life, doubting Thomas emphasizes that both are uncomplete faithful nor bad, and both make up a means to an end. Aquinas argues that gaiety does not consist in wealth or top executive, yet presents an opposite argument where he states that merriment can, indeed, be associated with wealth and power.Aquinas begins his second question and first article by muse the question of whether happiness consists in wealth. He breaks down the two types of wealth into artificial and internal. He describes natural wealth as something that relieves mans natural needs, such as food, drink, clothing, travel, shelter and so on. In other words, natural wealth fulfills the needs of humans to live and cannot be mans ultimate end. On the other hand, artif icial wealth is desire only for the sake of natural wealth. Augustine argues that a man would strike no artificial wealth unless he had natural wealth to begin with. With natural wealth, there is a finite make sense of objects one needs in order to survive. For example, a person doesnt not need to obtain several large pizzas to satisfy their hunger, just a few slices to stick by some food in their stomach and go on with their day. On the other hand, artificial wealth revolves around objects for which people have sempiternal desires for, such as money.There are some people in society who feel that the only thing that matters in life is the amount of money you can earn before you die, just a dollar mark sign. However, money cannot buy happiness, wisdom, strong relationships, or virtue. Augustine backs up this point by quoting Proverbs 1716 What does it avail a fool to have riches, perceive he cannot buy wisdom? Aquinas takes into account the arguments that say that happiness ca n, in fact, consist of riches by offering examples such as all things obey money (Ecclesiastes 1019). Although he covers both manageable sides, he offers his own stance on the question in his reaction where he covers the differences between artificial and natural wealth.In Aquinas fourth article, he discusses the question of whether happiness consists in power. He argues that it is impossible to have happiness in power for two reasons. The first is that power has the record of a principle, whereas happiness has the nature of an ultimate end, emphasizing that power is a means to an end. Second, he states that power is both good and evil and happiness is the proper and perfect good of man. Although the hook for a popular song, the summon no one man should have all that power unambiguously resonates in Aquinas argument against happiness consisting of power. People may count that if they have a greater sense of power, then they feel to a greater extent important and happier. The m ore powerful someone grows, the greater their fear grows of losing the truly power they obsess over.A classic example from history is Joseph Stalins command over Russia. He was given so much power on behalf of the communist USSR that he let his sense of power dominate him. When he had caught word that there was someone planning a conversion in his cabinet, he had every single one of his high bossy officers killed. Very simply, power makes people do very abnormal things to breathe in their high position. However, Aquinas argues that power cant operate every problem in a persons life. To summons Og Mandino, All the gold in the world cannot buy a death man one more breath so what does that make like a shot worth? This quote accurately depicts that no matter how much power and wealth someone has, it all means nothing when you are face death. Although one may seem highly satisfied with the power he possess, it is easily revocable and those with power fear they will lose it.Aquin as presents that questions of whether happiness consists of wealth and power and presents firm arguments against each. Although he may identify faults with each idea, especially the warnings of the abundant use of wealth and power, his idea excuse remains that both wealth and power are neither good nor bad things. For example, if a man is making enough money to predate his family and make a living for himself, that is a fine example of victimisation wealth for good. However, Aquinas reminds us of the arguments against having wealth and power makes up a persons overall happiness. Using both of these values for happiness is simply a means to an end, Thomas Aquinas emphasizes that these things do not lead to everlasting happiness, an argument that I agree with.