Article — Billuart, Summa Summae · from Schola Thomistica
On the division of justice
Justice, as such, is divided into general or legal, by which it orders citizens to the general or common good, as parts to the whole, and particular, which orders citizen to citizen319. 319 Ibid., a. 5, o.
Iustitia, ut sic, dividitur in generalem seu legalem, qua ordinat cives ad bonum generale seu commune, ut partes ad totum, et particularem, quae ordinat civem ad civem319. 319 Ibid., a. 5, o.
I say 2°: Particular justice is adequately subdivided into commutative and distributive, as into essentially distinct species320 320 Hic q. 61, a. 1, c. and ad 5.
Dico 2°: Iustitia particularis subdividitur adaequate in commutativam et distributivam, tamquam in species essentialiter distinctas320 320 Hic q. 61, a. 1, c. et ad 5.
Proof. first part321. Particular justice is the virtue by which one is ordered to some particular person. Now the order of one to another particular is twofold, namely either of part to part, or of whole to part. The first commutative justice directs, the second distributive. Therefore. 321 Ibid., o.
Prob. prima pars321. Iustitia particularis est virtus qua quis ordinatur ad aliquam personam particularem. Atqui duplex est ordo unius ad alterum particularem, nempe vel partis ad partem, vel totius ad partem. Primum dirigit iustitia commutativa, secundum distributiva. Ergo. 321 Ibid., o.
Proof. second part322. 1° Since it pertains to the reason of justice that one render what is owed to another, where there is found a special reason of debt to some person, there is a special virtue. Now in commutative and distributive justice a special reason of debt is found. Therefore. — Proof. of the minor. In commutative justice there is rendered to each what is his and simply owed, namely what is proper and appropriated to him and within his dominion, although held by another. In distributive justice truly there is rendered to each what is his and owed, not simply, but secundum quid, by the right namely of condignity and of the community of which he is a part ; for the things of the whole are, in a certain way, the things of the parts. Now this reason of debt is diverse, as is plain. For in one way is owed the thing which is the creditor's own and already committed to his dominion ; in another because it belongs to the whole community of which he is a member, and for that reason, his condignity being considered, he has the right that it become his own. Therefore. 322 Ibid., ad 5.
Prob. secunda pars322. 1° Cum ad rationem iustitiae pertineat quod debitum alteri reddat, ubi invenitur specialis ratio debiti alicui personae, ibi est specialis virtus. Atqui in iustitia commutativa et distributiva invenitur specialis ratio debiti. Ergo. — Prob. min. In commutativa redditur cuique quod suum est et debitum simpliciter, scilicet quod est ipsi proprium et appropriatum atque in eius dominio, licet ab altero detineatur. In distributiva vero redditur cuique quod suum est et debitum, non simpliciter, sed secundum quid, iure scilicet condignitatis et communitatis cuius est pars; quae enim sunt totius, quodam modo sunt partium. Atqui haec ratio debiti est diversa, ut patet. Alia enim ratione debetur res quae est propria creditoris et iam in eius dominium immissa; alia quia est totius communitatis cuius est membrum, et ea ratione, attenta eius condignitate, habet ius ut fiat propria. Ergo. 322 Ibid., ad 5.
Nota. And this is the reason why violation of commutative justice induces the obligation of restitution, not violation of distributive justice precisely qua such.
Nota. Et haec est ratio cur violatio iustitiae commutativae inducat obligationem restituendi, non violatio iustitiae praecise qua distributivae.
Proof. 2°. The general form of justice is equality323. Now a diverse equality is found in commutative and distributive justice. Therefore. — Proof. of the minor. In commutative justice there is an absolute equality of thing to thing, which is called arithmetical proportion, as if you owe a hundred, you render a hundred ; in distributive there is an equality not absolute, but of proportion, which is called geometrical, as if, v. g., in the distribution of the common good ten coins be given to him who has six degrees of merit, five be given to him who has three degrees. Therefore. 323 Ibid., a. 2, c. and ad 2.
Prob. 2°. Generalis forma iustitiae est aequalitas323. Atqui reperitur diversa aequalitas in iustitia commutativa et distributiva. Ergo. — Prob. min. In commutativa est aequalitas absoluta rei ad rem, qua dicitur proportio arithmetica, ut si debeas centum, reddas centum; in distributiva est aequalitas non absoluta, sed proportionis, qua dicitur geometrica, ut si, v. g., in distributione boni communis dentur decem nummi ei qui habet sex gradus meriti, dentur quinque ei qui habet tres gradus. Ergo. 323 Ibid., a. 2, c. et ad 2.
You will ask whether between father and son not emancipated, between master and slave, between husband and wife there is justice properly so called.
Petes utrum inter patrem et filium non emancipatum, inter dominum et mancipium, inter virum et uxorem sit iustitia proprie dicta.
I answer. There is justice properly so called, yet not altogether perfect324 ; because, although the son, as son, is something of the father, as a part of him, the slave something of the master, as his instrument, the wife something of the husband, who is her head and to whom she is subject, from which aspect there is not between them perfect justice toward another : nevertheless, insofar as these men are distinct supposita, the son from the father, the slave from the master, the wife from the husband ; justice under that aspect is toward another, and thus the reason of justice properly so called is saved, though not altogether perfect. 324 Hic q. 57, a. 4, o.
Resp. esse iustitiam proprie dictam, non tamen omnino perfectam324; quia, licet filius, ut filius, sit aliquid patris, tamquam pars eius, mancipium aliquid domini, ut eius instrumentum, uxor aliquid viri, qui est eius caput et cui subiecta est, ex quo capite non est inter illos perfecta iustitia ad alterum : attamen, quatenus homines isti sunt supposita distincta, filius a patre, mancipium a domino, uxor a viro; iustitia sub ista ratione est ad alterum, sicque salvatur ratio iustitiae proprie dictae, licet non omnino perfecta. 324 Hic q. 57, a. 4, o.