In the middle ages 269

perfecting itself* is indefinite. The repetition of

activities engenders permanent dispositions (habi-

tus), which intensify effort. So it is that there is

a place for progress in science. That which men

have not been able to discover up to any given time,

may some day be discovered by a genius more pene-

trating. Thomas Aquinas applies this to the geo-

centric hypothesis of which he foresees the possible

supplanting.* Science, moreover, is regarded as a

collective treasure, which is unceasingly increased

by the contributions of succeeding generations.^

In the domain of morals and of social- justice, the

place accorded to change (of course change for the

better) is much more important. The concern here

is not with the increase of moral or social judg-

ments, as was the case with science; but real trans-

formation, and adaptation, is involved, and the un-

derlying reason for this is found in human liberty.

Aside from the immutable principles (the point of

departure and the standard of morality), scholasti-

cism recognizes that there are applications of these

principles more or less distinct, and more or less

variable." These principles govern the majority

of cases, but thej^ admit of exceptions. Reason has

to weigh the value of all the circumstances which

envelop a concrete and practical application of a

moral law. The more numerous these circum-

4C/. above, p. 113.

5C/. above, pp. 139 fl".

e Cf. above, p. 259.

270 PHILOSOPHY AND CIVILIZATION

stances become, the greater is the elasticity of the

law. The matter is well and clearly put by Thomas

Aquinas' as follows: "As to the proper conclu-

sions of the practical reason, neither is the truth or

rectitude the same for all, nor, where it is the same,

is it equally known by all. Thus it is right and true

for all to act according to reason, and from this

principle it follows as a proper conclusion, that

goods entrusted to another should be restored to

their owner. Now this is true for the majority of

cases; but it may happen in a particular case that

it would be injurious, and therefore unreasonable

to restore goods held in trust; for instance, if they

are claimed for the purpose of fighting against

one's country. And this principle will be found to

fail the more, according as we descend further into

detail, e.g., if one were to say that goods held in

trust should be restored with such and such a guar-

antee, or in such and such a way; because the

greater the number of conditions added, the greater

the number of ways in which the principle may fail,

so that it be not right to restore or not to restore."

The fundamental inclination towards good abides

in the depths of human conscience; it can be dark-

ened, ohtenebrarij but not extinguished. In the

worst men, human nature remains good and retains

the indelible imprint of the eternal law.^

As for social truths and social laws, these are

7 Summa Theol., l^^ae, q. XCIV, art. 4. Dominican trans., p. 48.

s Ibid., q. XCVI, art. 6.