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However, “law “for the particular sciences (chemistry, physical, sociology, economics etc.)
is different from moral “law”. This is to for a reason. First of all, scientific laws are partial, that is
they regard particular aspects and ends and not the global end of human existence. Secondly,
scientific laws do not create a duty in the subject, that is they do not appeal to a person’s free
will.
St. Thomas speaks of action as the result of a practical syllogism in which the law serves as a
premise alongside description of a concrete situation. The logic of practical reasoning can be
schematized thus.
In maintaining that law is of the rational order we do not mean to exclude the role of the will.in
fact if the reason succeeds in moving a person to act.it does so by virtue of the will. We want to be clear
however that the law’s formal aspect derives from the practical reason and not the will. This is because
the will cannot be the rule and measure of its own acts. Speaking metaphorically, we can say that reason
without will is paralytic, while will without reason is blind. A blind man cannot find the road and a
paralytic cannot follow it.
Man is a person that is an individual in relation. His social, political nature indicates that he cannot
reach his end his true good. Except with other people in community. By devoting himself to the
realization of his authentic good, a person at the same time realizes the good of his community. Vice
versa pledging himself to the good of the community a person also realizes his own personal good
The community in fact is more than the simple sum of individuals who comprise it. Community is
essentially characterized by the order that reigns between the parts in view of the end to be reached. As
we have already shown in ethics the end is configured as the good. Thus, the common good is
something more than the simple sum of goods for individuals in a community. It is that to which all
individual goods tend in an ordered way. Now since the law says order to the good, this must necessarily
mean also the common good.
Moral obligations however is linked with the complex dynamic of conscience in this sense the law
must be interiorized within the moral experience of the subject while its content must appear in the
light of the fundamental principle to do good and avoid evil.
This matters as much for the individual as for society. The individual is virtuous when all his faculties
tend harmoniously to the good under the guidance of legislating reason. Society is virtuous when all its
components tend harmoniously to the common good then must show a superior degree of virtue in a
more profound submission to the dedicate of right practical reason for the common good.
Now this kind of training which compels trough fear of punishment is the discipline of laws.
Therefore, in order that man might have peace and virtue it was necessary for laws to be framed for as
the philosopher says as man is the most noble of animals if he be perfect in virtue. Man is furnished with
the light of reason for his own guidance and that of those entrusted to him. The natural law these
imposes the making of the laws. Does this mean that every human law derives from natural law? In
principle they should laws in fact should manifest the just relations expressed in natural law according to
right.