 Suárez thus entered deeply into the metaphysical debates of his day. He was hardly, however, therefore indifferent to other, more practical areas of philosophy and society. Along with his fellow scholastic theologians, Suárez was deeply interested in moral and social goodness and cared greatly about the sphere of human action. Also like his fellow scholastics, he tended to preface his treatment of the moral goodness and badness of human actions with a discussion on the nature of the morality of action as such. The morality of human actions, he held, is that by virtue of which a human action can contract the species of goodness or badness (De bonitate et malitia actuum humanorum, disp. 1, proem, in Suárez, Opera omnia IV). To use an analogy: there is bad art and good art, but there are also properties which make an object a work of art, that is, an object which can be specified as good or bad qua work of art. For Suárez, in distinction to some present-day moral theorists, the nature of an act cannot be divorced from the mode of its production; neither, then, can its normative evaluation.