Is the eternal law to be found in man by participation?
Yes (XCIII. 6).
What is this participation or manifestation of the eternal law in man called?
It is called the natural law (XCIV. 1).
What is meant by the natural law?
By the natural law is meant that inborn light of man's practical reason by which he is able to direct himself and to act with knowledge consciously in such wise that his acts execute the eternal law, just as the natural actions of things produced by virtue of their natural inclination execute this same law unconsciously (XCIV. 1).
Is there a first principle of this practical reason, or a first precept of the natural law in man?
Yes, it is that which is founded upon the very nature of good in the metaphysical sense of the word, just as the first principle of the speculative reason is founded upon the nature of being (XCIV. 2).
In what does the first principle of the practical reason or the first precept of the natural law in man consist?
It consists in this, that man must seek what is good and avoid what is evil (XCIV. 2).
Does this first principle or first precept embrace all others?
Yes; for the rest are only applications thereof more or less immediate (XCIV. 2).
What are the first applications thereof in man?
The first applications thereof in man are the proclamation by man's reason of the threefold good touching his nature (XCIV. 2).
What is this proclamation of man's reason concerning the threefold good touching his nature?
It is this: whatever is beneficial for or perfects his physical life is good; also, whatever helps towards the conservation of the human species; and also whatever conduces to the welfare of his life as a rational being (XCIV. 2).
What follows from this threefold proclamation of man's practical reason?
There follows from this that whatever is essential for the conservation of this threefold life, or that can help towards its perfection, is proclaimed a good thing by the practical reason of every man, in such a way, however, that among the three goods there is a certain subordination, so that by way of dignity the good of the reason comes first, then the good of the species, and then the good of the individual (XCIV. 2).
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