cardinal virtues to be prudence, temperance, justice, and fortitude. The cardinal virtues are natural and revealed in nature, and they are binding on everyone. There are, however, three theological virtues: faith, hope, and charity (which is used interchangeably with love in the sense of agape). These are supernatural and are distinct from other virtues in their object, namely, God. In accordance with Roman Catholic theology, Aquinas argues that humans can neither wish nor do good without divine grace. However, "doing good" here refers to doing good per se: man can do, moved by God even then but "only" in the sense in which even his nature depends on God's moving, things that happen to be good in some respect, and are not sinful, though if he has not grace, it will be without merit, and he will not succeed in it all the time. Therefore, happiness is attained through the perseverance of virtue given by the Grace of God, which is not fully attained on earth; only at the beatific vision. Notably, man cannot attain true happiness without God. Regarding emotion (used synonymously with the word "passion" in this context), which, following John Damascene, Aquinas defines as "a movement of the sensitive appetite when we imagine good or evil," Thomism repudiates both the Epicurean view that happiness consists in pleasure (sensual experiences that invoke positive emotion), and the Stoic view that emotions are vices by nature. Aquinas takes a moderate view of emotion, quoting Augustine: "They are evil if our love is evil; good if our love is good." While most emotions are morally neutral, some are inherently virtuous (e.g. pity) and some are inherently vicious (e.g. envy). Thomist ethics hold that it is necessary to observe both circumstances and intention to determine an action's moral value, and therefore Aquinas cannot be said to be strictly either a deontologicalist or a consequentialist. Rather, he would say that an action is morally good if it fulfills God's antecedent will. Of note is the principle of double effect, formulated in the Summa, II-II, Q.64, art.7, which is a justification of homicide in self-defense. Previously experiencing difficulties in the world of Christian philosophy, the doctrine of Just War was expounded by Aquinas with this principle. He says: Law Thomism recognizes four different species of law, which he defines as "an ordinance of reason for the common good, made by him who has care