the form. Hence in that which is caused the converse ought to take
place, so that there should be first, the form whereby it is a being;
secondly, we consider in it its effective power, whereby it is perfect
in being, for a thing is perfect when it can reproduce its like, as
the Philosopher says (Meteor. iv); thirdly, there follows the
formality of goodness which is the basic principle of its perfection.

Reply Obj. 1: Beauty and goodness in a thing are identical
fundamentally; for they are based upon the same thing, namely, the
form; and consequently goodness is praised as beauty. But they differ
logically, for goodness properly relates to the appetite (goodness
being what all things desire); and therefore it has the aspect of an
end (the appetite being a kind of movement towards a thing). On the
other hand, beauty relates to the cognitive faculty; for beautiful
things are those which please when seen. Hence beauty consists in due
proportion; for the senses delight in things duly proportioned, as in
what is after their own kind--because even sense is a sort of reason,
just as is every cognitive faculty. Now since knowledge is by
assimilation, and similarity relates to form, beauty properly belongs
to the nature of a formal cause.

Reply Obj. 2: Goodness is described as self-diffusive in the
sense that an end is said to move.

Reply Obj. 3: He who has a will is said to be good, so far as
he has a good will; because it is by our will that we employ whatever
powers we may have. Hence a man is said to be good, not by his good
understanding; but by his good will. Now the will relates to the end
as to its proper object. Thus the saying, "we exist because God is
good" has reference to the final cause.