Definition of Human Acts and Classification

Definition of Human Acts and Classification

The attitudes of man made with knowledge and freely are called human acts. In this article we will deal with this topic in relation to their definition and classification, so that the reader acquires a broader knowledge on this topic.

Definition of human acts

Human acts are considered wills thought of man or what is the same as what he executes having full freedom, will and knowledge of the action. In this case, understanding or reason is characterized, since through this the person can know or accept a certain action and reason whether or not he should execute it.

When the person is aware of the action or object, he already acquires the character of accepting it or departing from it by means of rejection.

In this way, the understanding and the will of the person participate and this in turn means that the person is the owner of their own actions and is responsible for them. It is determined that in human acts moral assessment is given.

Particular attitudes of the human being

The acts carried out by man are not purely human, there are others that we can determine as follows:

  1. Natural: these become vegetative powers and those that come from vegetative and sensitive powers, in this case people or individuals do not have control over their wills such as: nutrition, breathing, vision, smell, feelings of pain or joys, blood circulation, etc.
  2. Acts of the individual: they are those characterized because they come from man but with the particularity of lack of awareness, such as: madness, absolute distraction, small children.

Regarding the experience of human beings, it can be pointed out that they know when they do good or bad, if their actions are good or not. He is aware of it through that internal voice that allows human beings to make the right decisions or not, or what is the same, the so-called conscience.

However, this awareness is the conviction of a pre-recorded attitude that we must heed and through it know if we are doing right or wrong if we contradict our attitude.

Human attitudes are characterized by shaping the person either for good or bad attitudes.

The human being is free, and therefore has the power to achieve a constitutive contingency and through it the human can be concrete, can have circumstantial attitudes, about saying to himself what I do I can do it or do it in another way.

Some situations are not decisive for the actions of people, since they can assume them in one way or another or assume them on a regular basis. For this reason, the acts can make the person overcome or not, feel an attitude of degradation or dissatisfaction with himself.

Another peculiarity of human acts is singularity: this is built by decisions and steps in such a way that in each act the person or individual is committed, orienting himself to the horizon of his vocation.

Through conscience, it allows the person to be aware of the consequences of behavior and accelerates or delays human acts under the internal decision that limits doing so freely.

Freedom makes the subject moral. When the person has a thinking attitude he is totally responsible for her actions. Through human acts that are performed through consciousness, they are usually good or bad.

The human feelings or acts of goodness and badness will depend on the object, the intention or purpose of what is sought and the circumstances of the attitude.

The human person has the characteristic of clinging to bliss through his reasoned and free actions, the feelings that he perceives can contribute to this.

However, passions cannot be classified as good or bad, they are only qualified according to morality, depending on reason and will.

More data of interest

In people impulses, attitudes, feelings, affections are created known by all as passions and that are described as forces of nature that impel us to act. Said forces when they are in disorder produce tensions in the individuals, however we cannot doubt that its usefulness if it manages to control them.

Feelings of hate, love, desire, joy, anger, are considered main passions. These passions are not usually good or bad, this will depend on the reason and the will and the impulse towards the works of good or evil that man has.

As its name indicates, good passions of a moral nature contribute to good actions and, on the contrary, when they are bad, it is because of bad attitudes induced to act badly. These passions can be seized through the virtues or perverted through the vices.

Through intelligence, man must act in order to allow harmonious desires instead of discordant ones. Intelligence becomes formal and radical through it has knowledge of what is true, perceiving reality.

Through intelligence, the individual has behavior of real things and with it since through it he lives reality as such.

First of all we must ask ourselves the following question: What kind of acts can man perform? Are human actions capable of becoming morally good or bad?

The will is the faculty of domain, control of our own attitudes instead of having the obligation to do so, that is, it is a consequence of being responsible for what we do.

Ignorance and coercion are voluntary acts and two important aspects that prevent human acts from being voluntary, since the voluntary act is totally conscious.

The involuntary acts or acts of the individual, refers to the action of the person having the characteristic that he is not the owner of the same, he does not execute them consciously or freely, for which he is not responsible for them.

On the contrary, the voluntary acts are those that he does dominate and are consciously controlled, and for which he is totally responsible for said acts.

Human acts in their entirety establish human behavior. It is important to note. An example of an involuntary act are those that are performed at the time of sleep, madness or distraction. These are not considered conduct of the person and have no ethical characteristic.

When we put food in our mouths when we are distracted, this is considered a human act, however the clear decision to take the food and eat it constitutes a human act.

It is impossible to perform a human act unless it is guided by our intellect and will. Human acts are usually physical or mental, as long as they are accepted or not.

The human act is usually the consequence in that the individual knows and is aware of what he wants. The ability or knowledge of what is beyond knowing, beyond the sensitive is handled by the intellectual part, just as the search for what it knows is handled by the will.

Man acts and must be delighted to perform a good deed. When the individual feels the sensation of the positive, a desire to do the human act is activated in him, if he perceives that it is not only good for him, the act will become a desire.

The desire can be maintained without execution, however, if the person has the understanding that the good is susceptible to achievement, the will is moved to execute the action spontaneously or has a preference for good things, in order to achieve the objective. .

human act division

This can be related to morality and because of this they can be:

  1. Good or lawful: when it is in accordance with the moral law.
  2. Illicit or bad: when it is contrary.
  3. Indifferent: when it is not contrary or agrees.

In relation to the faculties of perfection, human acts can be:

  1. Internal: This is done according to internal faculties of man, memory, imagination, understanding, such as past memories or a future act that is desired.
  2. External: This happens when the organs of the body (read) are involved.


Regarding this topic, we must say that they are divided into two important aspects, which we will specify below so that the reader understands their aspect more clearly.

As we mentioned before, human acts must be characterized by intelligence and will, which are decisive in terms of the elements that constitute it: the warning in intelligence and consent.

The warning

Through it the person considers the action to be performed. This warning has the characteristic of full or semi-full, depending on whether the action is perfect or imperfect.

The consent

It is the act through which the subject wants to perform the human act already known, trying to achieve a certain end or purpose with it. As Santo Tomás mentions, the voluntary or accepted human act is “the one that proceeds from an intrinsic beginning with knowledge of the end”.

The previously accepted voluntary act can be given as perfect or imperfect, according to the action it will be full or semi-full as well as direct or indirect.

Given the importance of human acts in terms of practice, we must carefully study the meaning of indirect or direct volunteer.

The indirect voluntary act

This occurs at the moment in which the action occurs, apart from the effect that is to be achieved directly, there is another effect when when performing an action, in addition to the effect that is directly pursued with it, another equal effect is followed directly, which is tolerance since it is linked to the first effect.

This act can be considered with a good or bad effect, it is also called voluntary double effect.

It must be clear that it is not an act done with a double purpose or that it occurs in this way, and the individual must make sure that it is not a double purpose, such as stealing money from the rich to give it to the poor. Which must have the characteristic of having two effects: double effect, not double purpose.

Classification of human acts

Human acts are classified in two ways: human acts and acts of man, both are applied by the individual with differences that we detail below:

  1. Human acts: these have the peculiarity of being applied consciously and freely, that is, using rationality. These originate clearly in the human part of the person, through intelligence and will.

These can be taken as good or bad from the moral view of things.

  1. The acts of man: they have no conscience or there is an absence of it, just as there is a lack of freedom or it may be the case that both are absent (awareness and freedom).

As an example we can cite breathing, digestion, among others. These, as their name indicates, only belong to man since he executes them, however they are not entirely human since according to their origin they are not human but of an animal nature.

These human acts are amoral, that is, they do not have morality as their name indicates, therefore they cannot be classified as good or bad, however from the physiological point of view they can be classified as good or bad.

Human acts, whether human or personal, have true credibility value before the moral. The certain value of the behavior of individuals is referred to the reality, objectivity, existence in everything related to the act.

Unlike the moral value will be conditioned to certain characteristic subjective actions of each person who triggers the human act, such as freedom, intention, conscience. We find this value in human acts only and the real value in both acts.

When we say that the human act has moral value, it is usually said that it can be positive or negative. As an example of this, if we say working represents a positive value, instead killing is a negative moral value.

The word “immoral” has been attributed to the negative moral value, however it is usually rather a separation of the moral value, being the values ​​of the people those that are separated and have already been determined as “amoral”.

These acts have a psychic element that is also a cause of evaluation, such as the “End” or “intention”, in the case of the objective for which the human act is carried out, through the end or action of two similar human acts can occur deferral by the individual who does it.

This term “end” has several denominations, however the one referring to meaning will not be taken as the last, extreme. The term “end” means intention, purpose or objective.

The word end has a double meaning when dealing with the denominations objective and purpose.

  1. When it comes to objective, it is considered the proximate end (subordinate to others), the ultimate end (which is not subordinate to any), the intermediate end (it is subordinate to the ultimate and proximate end).
  2. When speaking of the end as purpose, it is referring to the intrinsic of the human act, or to the end of the person who makes the attitude, in some cases this human act delays in relation to the end of the human act itself.

Ethics is another topic that has been connected since the time of Aristotle himself, which is happiness. We can say of happiness that it is the actualization of the Another aspect that has been connected to Ethics since the time of Aristotle is the subject of happiness. It is defined as the achievement of faculties and capacities of the subject itself.

Man was created to find happiness. As for it, Philosophy and Psychology, is a consequence in terms of the correct functioning of the individual. In this case we can observe three classifications of happiness.

  1. Sensitive happiness: About the experience of satisfaction and joy in relation to the senses.
  2. Spiritual happiness: Being of greater sensitivity and is obtained through the good use of intelligence, love, freedom, virtues, will, etc.
  3. Deep Happiness: It is born from the bottom of each person. It is finer in terms of the two previous concepts and is felt when people know their own interior and thus have conceptual and athematic knowledge.


Human acts have five basic characteristics considered modifiers of the responsibility of said human acts, which we mention below:


Which disturbs knowledge. It is about the absence of knowledge in various degrees, the person with knowledge will have the need or not to achieve it. As an example, it can be mentioned that a doctor does not need to have knowledge in music or archaeology, this ignorance is usually negative and has no ethical consequence.


It is defined as a strong movement of sensitive desire, some authors define it as desire and vice, however the most adjusted is defined as passion. Affects consent in terms of will.

These passions can appear spontaneously before the action or human act is carried out, when the situation is before the individual, he reacts immediately through feelings such as anger, joy, hatred, disgust, revenge, shame, etc. .

When these feelings are of high sensation they are considered passions. The state of deliberate passion caused in itself is considered voluntary. So that the human act is a consequence of the passion of voluntary desire, whether in itself or because of it.

As an example we can mention if the person has an accepted thought about an offense, and has the intention of revenge, this and the passion are both voluntary in themselves.


We can define it as this is the capture of an inevitable evil. It can be considered emotion, and it is one of the passions that follows the rules of the will of the human act, being affected by passion. Opposed to the will is a desire contrary to the human act

However, there is also the existence of intellectual fear, it refers to the knowledge of a threat of evil and before it a response of the will to prevent said evil through logically conceived actions, this type of fear may or may not be accompanied by certain components emotional.


It is the true use of obligation. It is also defined as the physical power that allows the subject to carry out the will, Force hinders external acts, but not the act of will, in which there is the voluntariness of the act of people.


Habit can be defined as the firm form of acting through the repetition of the act. Once the act is achieved, those that follow are usually spontaneous, automatic, of acting obtained by repeating the same act.

Once the habit is acquired, the acts result from it spontaneously and almost automatically, in a reflexive way, it is not necessary.

If the individual considers that he will achieve a certain habit voluntarily, the habit will acquire that name, and the subsequent acts are voluntary within themselves, when they are executed with the purpose of acquiring it.

Likewise, they are usually voluntary in relation to their cause, if they are not premeditated, but their consequences are.

When a habit is intentionally acquired, either due to lack of awareness because the action was carried out very continuously, or there was no awareness that these human acts generated forms of habit.

Santo Tomás and the pedagogical ones, only consider as human those who are free and meditated in terms of will. The point of view of Santo Tomás is based on the psychological aspect.

A free human act is of a voluntary nature, which means that they come from the will of the individual himself on the desired end, likewise its development is through the will and kindness through understanding.

Free acts, although they are not wishes of the individual himself, are produced by the determination of the will itself. They are characterized by those acts in which their will produces or does not produce the conditions of free decision for them to be executed.

In this type of human acts they are not decided by the object or the intention that is had at the time or the attitude, or habits, on the contrary, it is determined by the conditions of itself.

Obstacles to the human act

It is now about analyzing several factors that are affected in human acts, already preventing the due knowledge of the action, and the free choice of the will; that is to say, the causes that in some way can alter the human act in terms of its voluntariness or its warning and, therefore, in relation to its morality.

Some of these causes are affected by the cognitive element of the human act (the warning), and others by the volitional element (the consent).

These obstacles can even make a “human act” become just a “man act” (see 2.1).

On the part of knowledge

These are usually presented through various aspects, which we are going to determine within this article so that the reader is clear about them and has more knowledge of them, namely:

The ignorance

A) The notion which is defined as the understanding of a task or obligation.

In the branch of studies on moral theology it is defined as the lack of moral science of a person who is capable; which is the same absence of moral understanding that the individual must possess. According to the above, we can determine it as follows:

Nescience, or lack of understanding not mandatory

Inadvertence, or lack of attention to a certain known matter on a regular basis

Forgetfulness, or deprivation as to prior knowledge

Error or misjudgment in relation to the truth of something

B) Division: this can be beatable or invincible

Overcoming ignorance: It is the one that could be achieved when there is a reasonable effort, for example, thinking, studying. This in turn is subdivided into:

  1. Simply beatable: Characterized by the effort made to beat it, with an attribute of insufficient and incomplete.
  2. Crass or supine: This is created by carelessness in learning the two basic truths faith and morals, or duties of the state.
  3. Invincible ignorance: It is overcome by the person who feels it, because he does not notice it, or because he has not managed to leave or leave it.

In some cases, it is established together with invincible ignorance, forgetfulness or the one that is not noticed. As an example, a person who eats meat while awake and does not know it, if he knew it he would not do it.

The so-called invincible ignorance occurs in aggressive people. Ignorance becomes visible in people who have human and school studies, where faith and morals are surmountable.

C) Moral principles of ignorance

Invincible ignorance eliminates the obligation before God, due to its involuntariness and consequently it does not possess guilt as far as the human heart knows, for example a little child who does something bad, cannot be considered sin.

This moral principle is not difficult to understand, considering the scholastic adage “nihil volitum nisi praecognitum” “nothing is desired if it is not first known”.

The defeatable ignorance, unlike the previous one, is always guilty, in relation to the ventilation of the truth, this happens to a greater or lesser degree. For this reason, it is considered a high obligation in terms of a bad action carried out with crass ignorance, in terms of the beatable one.

It can be considered a mortal sin if it is caused by serious carelessness.

Ignorance, when affected, instead of lessening responsibility, elevates it due to the malice it entails.

D) Duty to know the Moral Law

As we said, ignorance can in some cases release from guilt and therefore from moral obligation. We must point out that the knowledge that one must have of the moral law is necessary, so that we conform to the actions.

This knowledge that will be had of the moral law should not be limited to a certain‚ on the life of childhood or youth, but will be developed within the existence of humanity, dealing with the work of each one within the community.

For this reason, the definition of professional morality is developed, as an establishment of the general moral principles in relation to the circumstances of a certain environment.

Likewise, it is mandatory in terms of leaving ignorance that requires special responsibility in relation to the professional field and duties of each individual.

Difficulties regarding the will

Among these obstacles that make freedom of choice of the will difficult, we can mention: fear, violence, habits, passions.

The fear already mentioned above is a variation of mood in the face of a threatening present or future, which will influence the attitude of the person who acts.

Although the fear is of great size, it will not destroy the voluntary human act unless the force causes it to lose reason.

This is not a justification for committing a bad act, even if the cause is important: saving life, fame, etc. For example, it would be considered illegal if the faith is denied due to fear of death or punishment or particular situations.

If otherwise the person performs the good action, the moral value of it will be greater.

For a long time the church has had innumerable cases of naturally timid people with little courage, who have managed to fulfill the will of God leaving fear behind.

As an example we can see the case of Joseph of Arimathea, who was a disciple of Christ but in a way not fully open, and this happened “for fear of the Jews” since he did not dare to show his face and claim Pilate’s body. of Jesus.

Sometimes, fear is usually the cause of excuses to comply with positive laws such as ecclesiastical laws, which encourage good deeds to be done and when this is a cause of discomfort, it is because the person has no intention of doing the good deed.

One case might be the wife who avoids conflict with the family and stops going to Mass or fasting.

The passions, these can become good or bad actions depending on the object in question. For this reason they must be dominated by reason and guided by the will so that they do not lead to evil.

Some examples of passions are: hate, love, joy, sadness, anger or rage.

This anger is holy if the end is the defense of the goods or things of God. God likes hate, but hate sin. If the intention of the passions is bad, it separates from the end of the same, hatred of others, being selfish, pleasures, etc.

When it comes to a movement of passions that leads us to do evil, the sense of will must act in two ways:

  • Negatively: Do not accept it and reject it.
  • Positively: Accepting everything or rejecting with a formal act.

As for the fights with passions of disordered type, negative resistance must be fought against, since by means of it one remains at risk of consenting to them. There must be a strong fight and due rejection through encouragement, because this is a safe and easy means of combating the sins of anger and sensuality.

Violence refers to an impulse or condition that makes us take an attitude against our will. These impulses can be determined as follows: of a physical nature through blows, or morally through promises, flattery, etc.

Physical violence occurs when the individual resists without being able to do anything, thereby harming the will, causing it to resist internally in order to not allow evil.

The individual may be able to maintain his freedom through the will, moral violence does not harm the will.

In another sense we can say that physical violence lessens the will in relation to the type of resistance that exists.

These habits are closely related to consent, achieved by the duplication of acts, which are characterized as firm and with a tendency to act in a specific way.

Habits, as we mentioned in previous paragraphs, are usually good or bad, they are called virtues or vices, depending on the individual’s action.

The habit of sin minimizes the commitment of the person who is committed to it. It is lessened if there is will and effort to discard it. The person who fails to break a bad habit becomes responsible for the acts called noticed as well as inadvertent.

Contrary to this, the person who fights to combat bad vices or habits is responsible for the sins that are generated from it with warning, however not for those committed inadvertently.

The morality of the human act

This is not simple, but is composed of various features. We must ask ourselves: In which of these does the morality of action consist? This question is a key piece in studies on moral science, and the answer lies in the judgment of goodness, badness of a certain act, so we must take into account the following:

  1. Object of the act in relation to itself
  2. The conditions around you
  3. The goal or purpose that the individual proposes with the act.

To give an opinion on the morality of the action, one must be aware of these three elements.

The object

It constitutes a basic fact which is the individual’s own action executed in terms of his consideration of the moral.

In the above we can see that the object is the qualified act in relation to morality. An act of physical type can have several objects.

Miscellaneous Act or Objects

Some specific performances of the human acts of the individual are usually particular situations and acts carried out consciously or unconsciously, among them are:

  • Abortion
  • Self-defense
  • kill murder
  • Death penalty
  • To insult
  • talk lie
  • To pray
  • To bless
  • Adular
  • Blaspheme
  • Swear

The moral part of a human act will depend on the object, if it is bad it will be clearly bad, if the object is good the act will also be good according to the purpose and circumstances.

For example, it is never and never will be legal to slander, perjure, blaspheme, even if the purpose is good.

The circumstances

There are certain factors that influence human attitude. This term is defined as circum-stare = means to be or around. Among some of these circumstances we can mention the following:


1) The person or individual who executes the action, as an example it can be determined that the one who commits a sin does so in a serious way since having the authority sets a bad example.

2) The consequences or situations after the action of human acts. An example is the careless action of a doctor can cause harm to the patient even death.

3) What thing?: Allocates the condition of the object, as an example the theft of something sacred can be mentioned, as well as the quantity or amount of what was stolen.

4) Where?: It is the place where the action is executed, an example is the sin that is committed in public because the scandal is greater.

5) By what means is the action carried out (if there is fraud, deception, or if there was aggression).

6) The form or method of how the act was carried out.

7) When did the action take place, because sometimes time affects morality.

Influence of circumstances on morality

There are situations that minimize the morality of human acts, situations that can be aggravated or situations that add other elements to the human act. An example of this is insulting another person, although this is considered less serious than insulting a sick individual.

It is well known that in terms of the study of moral acts, the circumstances that have a moral influence must be taken into account, for example when there is a case of theft, it does not matter or the day it occurred does not matter.

Likewise, there are other circumstances that add suggestion in terms of morality to sin, achieving or allowing two or more different sins to occur in a single human act.

  • An example of this is when there is the theft of a chalice that is blessed, in this case two sins are committed: theft and sacrilege. Here is added the circumstance that we mentioned earlier about “what”, in the case in question it deals with the chalice that was consecrated.
  • Other circumstances are the changing of the theological species on sin, making it go from mortal to venial or vice versa, for example when there is theft the amount of what was stolen, in this way it is known if it is venial or mortal.
  • There are also circumstances that affect or minimize the sin without changing the origin, for example, it is considered more serious to give a bad example to children than to adults, the offense in relation to a sudden anger of doing sports or other activity is considered equally less serious. .


We can define this as the individual’s intention to perform an act, which may coincide with the object that man has when performing an act, and may or may not coincide with the object of the task.

Saint Paul affirms the following: “You should not do bad things in order to result in goods, for example not to swear in vain, kill or assassinate someone, rob or steal something from the person with money to give to the poor.

Determination of morality of human acts

There is a fundamental principle in judging morality, which we can determine as follows:

It is essential that three elements be given for the action to be good, namely: good object, good end or good circumstances. The act is considered bad when any of its elements are equally bad. Good originates from complete righteousness while evil originates from a defect.

In relation to this it is clear that the three elements determine a unity with the human act. However, if one is opposed to the divine law, if the will prevails and the work in spite of it, the human act is morally bad.

The illegality of acting only for pleasure

This refers to the moral principle that has many characteristics in practice and life. These can be listed as follows:

  1. God’s will has been that actions be accompanied by pleasure, due to the preservation of the person or the species.
  2. For this reason, pleasure has no reason to exist, but is only equivalent to the means that facilitates human acts in practice.
  3. Placing jouissance as an object of the human act means that it affects God’s order of things, and this is seriously vitiated. This is why it is not legal to act only for pleasure nor to drink that is a sin. Likewise, performing the sexual act for the sole purpose of the pleasure that is accompanied.
  4. If it can be acted with pleasure, however that the enjoyment is not the reality that is intended with it, as for example sexual pleasure is considered legal in terms of the relationship in marriage, not being the same when it is sought as a sole purpose.

The right understanding of freedom

We can affirm with all responsibility that freedom is a full characteristic of human acts, since through it man is the “father” of all his acts. Through it, man breaks free from the realm of the necessary and through it he achieves awards and is able to love.

Likewise, freedom is considered as the possibility of doing what you want without control or restraint. The foregoing could be taken into account as sometimes freedom can be defined as the ability to do what you want without rules or brakes. That would be a kind of decomposition of freedom comparable to the cancer that the organism presents.

Freedom lies in the will and reason, the power to do a certain action or not to do it, to act or not, to take actions is the power, rooted in reason and the will to act, to do this or that, to execute considered actions by himself.

Likewise, freedom can be considered behind intelligence and will, it lies within the two; so that it is a spiritual part of the individual.

For this reason, freedom belongs to the very being of the individual or person, producing in it growth and maturity in terms of truth and goodness. In another order of ideas, achieve perfection with the ordering of God.

When freedom allows us to choose between good and evil, it is when man manages to sincerely meet with God, and it is the moment of growth and perfection of the person, he also has the power of whether he falters, sins or not.

In this case, the individual becomes a source of praise or claims, merits or personal deterioration.

Freedom is called quality freedom when it has the characteristic of being great. She as such manages to magnify the individual himself, in relation to nature (sequi naturam), this characterized at the beginning between the truth and the good in terms of communication between people.

In another order of ideas we can affirm that the freedom of quality goes behind the reason, also it serves as support and draws the principles of it. Freedom is not submerged in a norm or brake, it is the one that requests indeterminacy and autonomy. A debauchery of illusions, however destructive to the individual and his happiness.


As we have been trying throughout this article, we can conclude and hoping that the reader has been satisfied and clear in each and every one of the aspects that have been discussed here, we can summarize that human acts are free actions of one’s own subject.

Human acts are usually morally good or bad, never indifferent. Being kind or having evil will depend on the object that has been chosen or the intention that is had with the human act, the meaning that is sought with it, and the circumstances of the action itself.

As was said throughout this article, for the human act to be good, its object must also be good, in relation to the purpose and the circumstances themselves.

In relation to the sentimental and emotional, it is true that it plays an important role in the deliberative process, strengthening the reasons, either positively or negatively, intervening in all acts of decision-making.

Even in some individuals their lives are decided almost totally in the emotional part, however in this regard it is good to say that human acts go hand in hand with strong emotions, however for the human act to be of voluntary fullness, the individual or person must be in total control of their emotions.

The individual knows and has knowledge of what he knows, and in the same way he knows what he wants, this is the union between knowledge and will, all of which makes the act voluntary.

As a conclusion of this, the human act can be defined as follows: a voluntary act is one that comes from the will with a knowledge of the end.

As a last recommendation, we must say that people must learn to use intelligence and other human acts so that people learn to act responsibly for their actions and, above all, that they are closely related to faith in God.

For the purposes and so that in this way their actions are correct and at the same time they can reach personal and spiritual growth and live according to what God wants us to implement in our lives.

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