  In his major philosophical work, Summa de bono, Philip uses the notion of the good as an organizing principle for his study. He divides the text roughly into four sections. Philip discusses first the nature of good in general terms, and then the highest good and its relationship to created goods. After this rather short introduction to the notion of the good, Philip goes on to examine in some depth the various sorts of created goods. He divides his discussion of created goods into three parts. First, he looks at the good retained by creatures by virtue of their natures (bonum naturae). In turn, these goods fall into two categories: those goods that cannot be diminished by evil and those goods that can be lost through evil. In his discussion of the former, Philip focuses first on the angels and their properties, and then on human beings and their properties. Those goods that can be affected by evil are discussed in conjunction with Adam’s fall from grace in the Garden and its consequences. Following the discussion of bonum naturae, Philip considers what he calls bonum in genere. Although this sort of good has a rather peculiar title, the bonum in genere represents goods that come about as a result of an agent’s actions. These goods have this title because what determines whether a given act is good depends not only on the sort of act it is (its “form” so to speak) but also what the act has to do with (its “matter” so to speak), thus suggesting that these sorts of goods can be classified along the lines of genera and species.  Moreover, these sorts of generic goods contrast with the meritorious goods brought about as the result of God’s grace. After discussing the bonum in genere, Philip goes on to look at the good that is associated with grace. Here, he divides his treatment into the graces that pertain to angels (as well as their ministries) and the graces that pertain to human beings. Philip includes the virtues in his discussion of human graces. Although he denies that the virtues are a type of grace, he includes them in this section because virtues come about as a result of grace working within human beings. This idea is most naturally associated with the theological virtues of faith, hope, and charity, and indeed, Philip discusses these virtues here at some length. But he also includes in this section a lengthy discussion of the cardinal virtues: prudence, fortitude, temperance (and the associated virtues of modesty, sobriety, continence, and virginity), and justice, virtues which one might argue have no direct connection with grace. Philip admits that strictly speaking cardinal virtues are not divine virtues since they have to do with what is for the sake of the end and not directly with the end itself (the end of course being God). But he argues that justice has to do both with God and with human governance; perhaps because of this connection, he felt justified in including them in a broader discussion of grace.  Philip ends his work with another source of grace, the seven gifts of the Holy Spirit. His discussion of the good of grace in human beings occupies over half of Summa de bono with his unit on the virtues accounting for a large portion of this section. 