In this important triple division _bonum honestum_ is used in the wide sense in which it embraces any _real_ good, whether physical or moral. As applied to man it would therefore embrace whatever perfects his physical life as well as whatever perfects his nature considered as a rational, and therefore moral, being. But in common usage it has been restricted to the latter, and is in this sense synonymous with _moral good_, _virtue_.(182) Furthermore, a good which is an end, and therefore desirable for its own sake, whether it be physical or moral, can be at the same time a means to some higher good and desired for the sake of this latter. Hence St. Thomas, following Aristotle, reduces all the moral goods which are desirable in themselves to two kinds: that which is desirable only for itself, which is the last end, final felicity; and those which, while good in themselves, are also conducive to the former, and these are the virtues.(183) When these various kinds of goodness are examined in reference to the nature, conduct and destiny of man, they raise a multitude of problems which belong properly to Ethics and Natural Theology. The fact that man has a composite nature which is the seat of various and conflicting tendencies, of the flesh and of the spirit; that he perceives in himself a “double law,” a higher and a lower appetite; that he is subject to error in his apprehension of the good; that he apprehends a distinction between pleasure and duty; that he feels the latter to be the path to ultimate happiness,—all this accentuates the distinction between real and apparent good, between _bonum honestum_, _bonum utile_, and _bonum delectabile_. The existence of God is established in Natural Theology; and in Ethics, aided by Psychology, it is proved that no finite good can be the last end of man, that God, the Supreme, Infinite Good, is his last end, and that only in the possession of God by knowledge and love can man find his complete and final felicity. 50. GOODNESS A TRANSCENDENTAL ATTRIBUTE OF BEING.—We have shown that there is a logical distinction between the concept of “goodness” and that of “being”. We have now to show that the distinction is not real, in other words, that goodness is a transcendental attribute of all actual reality, that all being, in so far forth as it is actual, has goodness—transcendental or ontological goodness in the sense of _appetibility_, _desirability_, _suitability_, as already explained.