Obj. 2: Further, nothing can be its own form. "But that is called
good which has the form of being," according to the commentary on _De
Causis._ Therefore goodness differs really from being.

Obj. 3: Further, goodness can be more or less. But being cannot
be more or less. Therefore goodness differs really from being.

_On the contrary,_ Augustine says (De Doctr. Christ. i, 42) that,
"inasmuch as we exist we are good."

_I answer that,_ Goodness and being are really the same, and differ only
in idea; which is clear from the following argument. The essence of
goodness consists in this, that it is in some way desirable. Hence the
Philosopher says (Ethic. i): "Goodness is what all desire." Now it is
clear that a thing is desirable only in so far as it is perfect; for
all desire their own perfection. But everything is perfect so far as
it is actual. Therefore it is clear that a thing is perfect so far as
it exists; for it is existence that makes all things actual, as is
clear from the foregoing (Q. 3, A. 4; Q. 4, A. 1). Hence it is
clear that goodness and being are the same really. But goodness
presents the aspect of desirableness, which being does not present.

Reply Obj. 1: Although goodness and being are the same really,
nevertheless since they differ in thought, they are not predicated of
a thing absolutely in the same way. Since being properly signifies
that something actually is, and actuality properly correlates to
potentiality; a thing is, in consequence, said simply to have being,
accordingly as it is primarily distinguished from that which is only
in potentiality; and this is precisely each thing's substantial being.
Hence by its substantial being, everything is said to have being