By A. G. Smith
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Thomas is even firmer on this point when he considers the role of ignorance in sin. 1 4 If ignorance is ever blameworthy, it is blameworthy when the will has failed to act as it could. " 1 7 Thomas recognizes here the importance of the will's autonomy in order to understand the will's accountability for sin. If our understanding of sin is founded on the responsibility of the will, then we must not only say that ignorance can be attributed to the will, but also that the will can will ignorance. Thus, Thomas concludes, not only can the will move the will to understand, it can also directly will ignorance.
1 2 Clearly, this argument for the will's autonomy in movement is consistent with the distinction between goodness and rightness. We cannot speak of merit or demerit unless we can assert that the will is primarily autonomous in its movements. Whether we are right or wrong in thought or action is one thing; whether we will or strive to find and execute the right, is another. The latter, Thomas realizes, pertains to merit or demerit. Thomas is even firmer on this point when he considers the role of ignorance in sin.
25. 2092. 26. 1373. 27. T. 5c. 28. 2c. 29. ad3. 30. 1ad4. Cf. 3c. 31. T. 3c; De div nom. T. ob1. 32. T. : " . . " 33. : " . . : ". . " 34. T. ad1; In Sent. " 35. See Odon Lottin, "La preuve de la libert humaine chez Thomas d'Aquin," Recherches de Th ologie ancienne et m di vale 23 (1956): 323330. Klaus Riesenhuber, "The Basis and Meaning of Freedom," American Catholic Philosophical Association 48 (1974): 99111. Page 36 36. 2092: "Nam primo et per se intellectus movet voluntatem: voluntas enim, inquantum huiusmodi, movetur a suo obiecto, quod est bonum apprehensum .