116 Reasons to Read the PRIMA SECUNDÆ PARTIS (First Part of the Second Part) of the Summa Theologica by St. Thomas Aquinas

The PRIMA SECUNDÆ PARTIS (First Part of the Second Part) of The Summa Theologica asks and answers, by my guess, between 500 and 1,000 questions on Man's Last End, Human Acts, Passions, Habits, Vice and Sin, Law, and Grace. The mere formulation of these questions was an act of great genius.--and he answers them all also! Below are 116 of those questions. Gentle reader, you will need to turn the Summa yourself to read the answers.

Man's Last End

Does it belong to man to act for an end?
Whether man's happiness consists in wealth?
Is happiness something uncreated?
Is the body necessary for man's happiness?
Can any man be happy in this life?

Human Acts

Does concupiscence cause involuntariness?
Should a theologian take note of the circumstances of human acts?
Whether volition is of the end only, or also of the means?
Whether the will is moved by the intellect?
Whether the will moves itself?
Whether the will is moved, of necessity, by the lower appetite?
Whether enjoyment is only of the last end?
Whether intention is an act of the intellect or of the will?
Whether choice is only of the means, or sometimes also of the end?
Whether the process of counsel is indefinite?
Whether consent to the act belongs only to the higher part of the soul?
Whether use precedes choice?
Whether command is an act of the reason or of the will?
Whether an individual action can be indifferent?
Whether the will is evil when it is at variance with erring reason?
Whether the whole goodness and malice of the external action depends on the goodness of the will?
Whether a human action is meritorious or demeritorious in so far as it is good or evil?

Passions

Is passion in the appetitive rather than in the apprehensive part?
Whether any passion of the soul has no contrariety?
Whether any passion is good or evil in its species?
Whether these are the four principal passions: joy, sadness, hope and fear?
Whether love is properly divided into love of friendship and love of concupiscence?
Whether good is the only cause of love?
Whether mutual indwelling is an effect of love?
Whether hatred is stronger than love?
Whether concupiscence is infinite?
Whether bodily and sensible pleasures are greater than spiritual and intellectual pleasures?
Is wonder a cause of pleasure?
Whether pleasure hinders the use of reason?
Is pleasure the measure or rule by which to judge of moral good and evil?
Whether there is any sorrow contrary to the pleasure of contemplation?
Whether sorrow is to be shunned more than pleasure is to be sought?
Whether an irresistible power is a cause of sorrow?
Whether pain deprives one of the power to learn?
Whether pain or sorrow is assuaged by every pleasure?
Whether sorrow can be a virtuous good?
Does hope abound in young men and drunkards?
Whether there is a natural fear?
Whether fear itself can be feared?
Is love the cause of fear?
Does it make men suitable for counsel?
Is daring contrary to fear?
Is anger accompanied by an act of reason?
Is slight or contempt the sole motive of anger?
Does it cause taciturnity?

Habits

Whether habits are necessary?
Is there a habit in the intellect?
Whether any habit is from nature?
Whether habits increases by addition?
How are habits corrupted or diminished?
Can many habits be in one power?
Whether human virtue is a good habit?
Whether the will can be the subject of virtue?
Are eubulia, synesis and gnome virtues annexed to prudence?
On the other hand, can there be intellectual without moral virtue?
Whether sorrow is compatible with moral virtue?
Are those moral virtues which are about operations, distinct from those which are about passions?
Whether the cardinal virtues are fittingly divided into social virtues, perfecting, perfect, and exemplar virtues?
Whether faith precedes hope, and hope charity?
Whether any moral virtues are in us by infusion?
Whether the intellectual virtues observe the mean?
Whether charity can be without moral virtue?
Whether justice is the chief of the moral virtues?
Whether the moral virtues remain after this life?
Whether the Gifts differ from the virtues?
Whether the rewards assigned to the beatitudes refer to this life?
Whether the fruits of the Holy Ghost which the Apostle enumerates (Galatians 5) are acts?

Vice and Sin

Which is worse, a vice or a vicious act?
Do they differ in regard to omission and commission?
Whether the excellence of the person sinning aggravates the sin?
Whether the sin of morose delectation is in the reason?
Is one sin the cause of another?
Is ignorance a sin?
Is a sin resulting from a passion a sin of weakness?
Is it more grievous to sin through certain malice, than through passion?
Is God the cause of spiritual blindness and hardness of heart?
Does the devil induce us to sin, by persuading us inwardly?
Would original sin have been contracted if the woman, and not the man, had sinned?
Is original sin equally in all?
Are certain powers of the soul specially infected, viz. the generative power, the concupiscible part, and the sense of touch?
Should other special sins be called capital vices, besides pride and covetousness?
The four wounds, mentioned by Bede, with which human nature is stricken in consequence of sin
Is an effect of sin a stain on the soul?
Does sin incur a debt of punishment that is infinite in quantity?
Can a mortal sin become venial?
The different kinds of venial sin, as denoted by "wood," "hay," "stubble" [1 Cor. 3:12]

Law

Whether the reason of any man is competent to make laws?
Whether there is but one Divine law?
Is an effect of law to make men good?
Whether every law is derived from the eternal law?
Whether the law of nature can be abolished from the heart of man?
Whether every human law is derived from the natural law?
Whether it belongs to the human law to repress all vices?
Whether custom can obtain force of law?
Whether the Old Law was good?
Whether the Old Law should have induced men to the observance of its precepts, by means of temporal promises and threats?
Whether all the moral precepts of the Old Law belong to the law of nature?
Whether the ceremonies of the Old Law are suitably divided into sacrifices, sacred things, sacraments, and observances?
Whether the judicial precepts were those which directed man in relation to his neighbor?
Whether there was any cause for the ceremonial precepts?
Whether, at the time of the Law, the ceremonies of the Old Law had any power of justification?
Whether the judicial precepts regarding foreigners were framed in a suitable manner?
Whether the New Law is a written law?
Whether the New Law is distinct from the Old Law?
Whether the New Law ought to prescribe or prohibit any external acts?

Grace

Whether man can wish or do any good without grace?
Whether grace implies anything in the soul?
Whether grace is fittingly divided into sanctifying grace and gratuitous grace?
Whether man can know that he has grace?
Whether the justification of the ungodly is the remission of sins?
Whether a man in grace can merit eternal life condignly?