This is especially true, as will be seen, of Thomas Aquinas. His predecessors can be disposed of in a few words. ALEXANDER of HALES (d. 1245) was almost purely theological. BONAVENTURA (1221-74) in his double character of rigid Franciscan and mystic, was led far beyond the Aristotelian Ethics. The mean between excess and defect is a very good rule for the affairs of life, but the true Christian is bound besides to works of supererogation: first of all, to take on the condition of poverty; while the state of mystic contemplation remains as a still higher goal for the few. ALBERT THE GREAT (1193-1280), the most learned and complete commentator of Aristotle that had yet appeared, divide the whole subject of Ethics into _Monastica, Oeconomica_, and _Politica_. In this division, which is plainly suggested by the Aristotelian division of Politics in the large sense, the term _Monastica_ not inaptly expresses the reference that Ethics has to the conduct of men as individuals. Albert, however, in commenting on the Nicomachean Ethics, adds exceedingly little to the results of his author beyond the incorporation of a few Scriptural ideas. To the cardinal virtues he appends the _virtutes adjunctae_, Faith, Hope, and Charity, and again in his compendious work, _Summa Theologiae_, distinguishes them as _infusae_, the cardinal being considered as _acquisitae_. Besides his commentaries on the Aristotelian works (the Ethics included) and many other writings, THOMAS AQUINAS (1226-74) left two large works, the _Summa philosophica_ and the famous _Summa Theologiae_. Notwithstanding the prominence assigned to theological questions, the first is a regular philosophical work; the second, though containing the exposition of philosophical opinions, is a theological textbook. Now, as it is in the Summary for theological purposes that the whole practical philosophy of Aquinas is contained, it is to be inferred that he regarded the subject of Ethics as not on the same level with other departments of philosophy. Moreover, even when he is not appealing to Scripture, he is seen to display what is for him a most unusual tendency to desert Aristotle, at the really critical moments, for Plato or Plotinus, or any other authority of a more theological cast.