Every thing has its end; whatever acts tends to some good; intelligent and non-intelligent agents
For among all the saints — indeed among the sane — it is confessed that to each thing some end of its own belongs, its own good, and its own perfection: because neither God nor nature does or produces anything in vain, but all things are for an end (; ).
2. Whatever acts, whether it works with cognition or without cognition properly so called, acts toward an end, and therefore seeks some good, since that cannot be an end which has no account of good.
3. Although there is a difference — that those which understand move themselves to the end and act by knowing the end and the means, comparing them with one another and ordering these to that end, while those which do not understand are moved rather by natural inclination — yet both act for an end, or, to speak more clearly, tend into an end.
Latin
Nam apud omnes sanctos, imo sanos in confesso est: unicuique rei suum quendam finem convenire, suum bonum, suamque perfectionem: quia nec Deus, neque natura quicquam frustra faciunt aut producunt, sed omnia propter finem, Gen. 1.v.31. Prov. 16.v.4. 2. Quicquid agit, sive cum cognitione id operetur, sive absque cognitione proprie dicta, id omne operatur propter finem, atque adeo ad aliquod bonum tendit: cum finis esse nequeat, quod boni rationem non habet. 3. Quamvis discrimen sit, quod, quae intelligunt, semetipsa in finem moveant, & agant cognoscendo finem & media, interque sese conferendo, & haec ad illum ordinando; quae vero non intelligunt, moveantur potius per naturalem inclinationem: utraque tamen agunt propter finem, seu, ut clarius dicam, in finem tendunt.