190.

logy gene

special.

Deontology is either general or special. General DeontoDeontology treats of the perfectibility of beings in ral and general; Special Deontology, which is divided into several sciences, of the perfection possible for each species of beings.

A. General Deontology.

191.

Deonto

Three

relations

of perfec

tion.

Beings may be considered in the great unity General which they form through their mutual relations of logy. perfection. If these relations are classified ac- classes of cording to the categories, they will fall into three great classes: (1) relations of perfection proper to moral beings; (2) relations of perfection proper to intelligent beings; and (3) relations of perfection proper to real beings, whether sensitive or extra-subjective. We have said "relations proper to intelligent beings" instead of “relations proper to ideal beings," because ideal being is properly one and simple; hence, apart from intelligent subjects and real beings, it has no intrinsic relations.

192.

relations

The relations of perfection thus classified, if These looked at as they exist in the Supreme Being, are are immuimmutable; but, if they are considered as they complete exist in contingent being, they are susceptible Supreme

table and

in the

Being. In contingent being they

are more

or less realized.

of various degrees of quantity and realization. Their greater or less realization determines the greater or less perfection of the beings between which the relations in question exist. Hence, in the Supreme Being there is complete and immutable perfection, because therein all the relations of perfection are immutably and completely realized. Contingent being, on the other hand, is susceptible of imperfection, and of greater or less perfection, according to the higher or lower realization of the relations mentioned.

Perfection real, intellectual,

and moral.

193.

If the relations proper to real, intelligent, and moral beings are fully realized, they produce, respectively, real, intellectual, and moral perfection.

The relations of perfection have a double

exigence.

194.

These relations, upon whose realization the perfection of a being depends, have, therefore, objectively considered, one exigence in themselves, and, subjectively considered, another exigence in view of the beings that are subjects of perfection or imperfection.

The Italian word esigenza I have been obliged to render by its etymological equivalent exigence, for the reason that in English there is no word that exactly corresponds to it. Exigence, it is true, is hardly used in the sense here implied; but its meaning is clear enough from the context.

195.

exigence.

By objective exigence is meant that which the Objective mind conceives, when it considers being in itself, without attending to its relation to any particular real subject.

196.

exigence.

Subjective exigence is that which the mind Subjective conceives in the particular real subject, when it observes that the perfection of it requires the realization of a given relation.

197.

of "exi

The word "exigence" expresses the necessity Meaning which belongs to the conditions necessary for the gence." attainment of an end, and which derives its character from that end.

198.

gences, or

in virtue of

Now, there is a real or physical necessity, and The exithis is the exigence in virtue of which the relations necessities, peculiar to real beings peremptorily demand which the realization, in order that real or physical beings peculiar to may attain their perfection.

relations

the various classes of beings

ization.

There is an intellectual necessity, and this is claim realthe exigence in virtue of which the relations peculiar to intellective beings peremptorily de

mand realization, in order that they may attain their perfection.

There is a moral necessity, and this is the exigence in virtue of which the relations peculiar to moral beings peremptorily demand realization, in order that they may attain their perfection.

Physical, intellectual, and

moral necessities have each two forms, an ontological and a deontological.

199.

These are the three deontological necessities. They differ from ontological necessities in this, that the former are necessary to the perfection of beings, the latter to their existence. There is, therefore, an ontological and a deontological physical necessity, an ontological and a deontological intellectual necessity (in the former of which is included logical necessity), and an ontological and a deontological moral necessity. This distinction is not found in God, because in Him, from the excellency of His nature, the deontological necessity is ontological.

Perfection, being a

form, may be either objective

or subjec

200.

But, since perfection is a form, and there are, as we have seen, subjective forms and objective forms, there are also subjective perfections and

tive ($35). objective perfections.

201.

which per

and is

consti

ment of

Moreover, some subjective forms have a The form reality distinct from the subject which they inform; fects real being is others are only a constituent element of the in- subjective, formed subject itself. Now, the same distinction either must be made respecting the perfections of beings. tuent eleIn fact, all real beings have one perfection which belongs altogether to themselves, and another which they receive from their interaction, and reality. which corresponds to their nature. From this union and interaction springs, in all cases, the perfection of composite beings.

or a dis

tinct

202.

which per

As the form which causes intelligences to exist The form is an object, so also the form which perfects them fects inis objective.

telligent beings is objective.

203.

which per

beings is

objective.

But the form which perfects moral beings, The form that is, beings endowed with will and rational fects moral affection, is subjective-objective, for the reason that subjectivethe perfection of the will consists in loving all beings, the totality of being, and distributing this affection according to the nature of the object, or, which is the same thing, according to the quantum of entity which we find in it, when we measure it by the essence of being, which manifests itself to the mind, and which is at once the