Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

I answer that, Daring, as stated above (I-II, Q. 23, A. 1; Q. 55), is a passion. Now a passion is sometimes moderated according to reason, and sometimes it lacks moderation, either by excess or by deficiency, and on this account the passion is sinful. Again, the names of the passions are sometimes employed in the sense of excess, thus we speak of anger meaning not any but excessive anger, in which case it is sinful, and in the same way daring as implying excess is accounted a sin.

Reply Obj. 1: The daring spoken of there is that which is moderated by reason, for in that sense it belongs to the virtue of fortitude.

Reply Obj. 2: It is praiseworthy to act quickly after taking counsel, which is an act of reason. But to wish to act quickly before taking counsel is not praiseworthy but sinful; for this would be to act rashly, which is a vice contrary to prudence, as stated above (Q. 58, A. 3). Wherefore daring which leads one to act quickly is so far praiseworthy as it is directed by reason.

Reply Obj. 3: Some vices are unnamed, and so also are some virtues, as the Philosopher remarks (Ethic. ii, 7; iv, 4, 5, 6). Hence the names of certain passions have to be applied to certain vices and virtues: and in order to designate vices we employ especially the names of those passions the object of which is an evil, as in the case of hatred, fear, anger and daring. But hope and love have a good for this object, and so we use them rather to designate virtues. _______________________

SECOND ARTICLE [II-II, Q. 127, Art. 2]

Whether Daring Is Opposed to Fortitude?

Objection 1: It seems that daring is not opposed to fortitude. For excess of daring seems to result from presumption of mind. But presumption pertains to pride which is opposed to humility. Therefore daring is opposed to humility rather than to fortitude.

Obj. 2: Further, daring does not seem to call for blame, except in so far as it results in harm either to the daring person who puts himself in danger inordinately, or to others whom he attacks with daring, or exposes to danger. But this seemingly pertains to injustice. Therefore daring, as designating a sin, is opposed, not to fortitude but to justice.

Obj. 3: Further, fortitude is concerned about fear and daring, as stated above (Q. 123, A. 3). Now since timidity is opposed to fortitude in respect of an excess of fear, there is another vice opposed to timidity in respect of a lack of fear. If then, daring is opposed to fortitude, in the point of excessive daring, there will likewise be a vice opposed to it in the point of deficient daring. But there is no such vice. Therefore neither should daring be accounted a vice in opposition to fortitude.

On the contrary, The Philosopher in both the Second and Third Books of Ethics accounts daring to be opposed to fortitude.

I answer that, As stated above (Q. 126, A. 2), it belongs to a moral virtue to observe the rational mean in the matter about which it is concerned. Wherefore every vice that denotes lack of moderation in the matter of a moral virtue is opposed to that virtue, as immoderate to moderate. Now daring, in so far as it denotes a vice, implies excess of passion, and this excess goes by the name of daring. Wherefore it is evident that it is opposed to the virtue of fortitude which is concerned about fear and daring, as stated above (Q. 122, A. 3).

Reply Obj. 1: Opposition between vice and virtue does not depend chiefly on the cause of the vice but on the vice's very species. Wherefore it is not necessary that daring be opposed to the same virtue as presumption which is its cause.

Reply Obj. 2: Just as the direct opposition of a vice does not depend on its cause, so neither does it depend on its effect. Now the harm done by daring is its effect. Wherefore neither does the opposition of daring depend on this.

Reply Obj. 3: The movement of daring consists in a man taking the offensive against that which is in opposition to him: and nature inclines him to do this except in so far as such inclination is hindered by the fear of receiving harm from that source. Hence the vice which exceeds in daring has no contrary deficiency, save only timidity. Yet daring does not always accompany so great a lack of timidity, for as the Philosopher says (Ethic. iii, 7), "the daring are precipitate and eager to meet danger, yet fail when the danger is present," namely through fear. _______________________

We must now consider the parts of fortitude; first we shall consider what are the parts of fortitude; and secondly we shall treat of each part. _______________________

ARTICLE [II-II, Q. 128, Art.]

Whether the Parts of Fortitude Are Suitably Assigned?

Objection 1: It seems that the parts of fortitude are unsuitably assigned. For Tully (De Invent. Rhet. ii) assigns four parts to fortitude, namely magnificence, confidence, patience, and perseverance. Now magnificence seems to pertain to liberality; since both are concerned about money, and "a magnificent man must needs be liberal," as the Philosopher observes (Ethic. iv, 2). But liberality is a part of justice, as stated above (Q. 117, A. 5). Therefore magnificence should not be reckoned a part of fortitude.

Obj. 2: Further, confidence is apparently the same as hope. But hope does not seem to pertain to fortitude, but is rather a virtue by itself. Therefore confidence should not be reckoned a part of fortitude.

Obj. 3: Further, fortitude makes a man behave aright in face of danger. But magnificence and confidence do not essentially imply any relation to danger. Therefore they are not suitably reckoned as parts of fortitude.

Obj. 4: Further, according to Tully (De Invent. Rhet. ii) patience denotes endurance of hardships, and he ascribes the same to fortitude. Therefore patience is the same as fortitude and not a part thereof.

Obj. 5: Further, that which is a requisite to every virtue should not be reckoned a part of a special virtue. But perseverance is required in every virtue: for it is written (Matt. 24:13): "He that shall persevere to the end he shall be saved." Therefore perseverance should not be accounted a part of fortitude.

Obj. 6: Further, Macrobius (De Somn. Scip. i) reckons seven parts of fortitude, namely "magnanimity, confidence, security, magnificence, constancy, forbearance, stability." Andronicus also reckons seven virtues annexed to fortitude, and these are, "courage, strength of will, magnanimity, manliness, perseverance, magnificence." Therefore it seems that Tully's reckoning of the parts of fortitude is incomplete.

Obj. 7: Further, Aristotle (Ethic. iii) reckons five parts of fortitude. The first is civic fortitude, which produces brave deeds through fear of dishonor or punishment; the second is military fortitude, which produces brave deeds as a result of warlike art or experience; the third is the fortitude which produces brave deeds resulting from passion, especially anger; the fourth is the fortitude which makes a man act bravely through being accustomed to overcome; the fifth is the fortitude which makes a man act bravely through being unaccustomed to danger. Now these kinds of fortitude are not comprised under any of the above enumerations. Therefore these enumerations of the parts of fortitude are unfitting.

I answer that, As stated above (Q. 48), a virtue can have three kinds of parts, subjective, integral, and potential. But fortitude, taken as a special virtue, cannot have subjective parts, since it is not divided into several specifically distinct virtues, for it is about a very special matter.

However, there are quasi-integral and potential parts assigned to it: integral parts, with regard to those things the concurrence of which is requisite for an act of fortitude; and potential parts, because what fortitude practices in face of the greatest hardships, namely dangers of death, certain other virtues practice in the matter of certain minor hardships and these virtues are annexed to fortitude as secondary virtues to the principal virtue. As stated above (Q. 123, AA. 3, 6), the act of fortitude is twofold, aggression and endurance. Now two things are required for the act of aggression. The first regards preparation of the mind, and consists in one's having a mind ready for aggression. In this respect Tully mentions confidence, of which he says (De Invent. Rhet. ii) that "with this the mind is much assured and firmly hopeful in great and honorable undertakings." The second regards the accomplishment of the deed, and consists in not failing to accomplish what one has confidently begun. In this respect Tully mentions magnificence, which he describes as being "the discussion and administration," i.e. accomplishment "of great and lofty undertakings, with a certain broad and noble purpose of mind," so as to combine execution with greatness of purpose. Accordingly if these two be confined to the proper matter of fortitude, namely to dangers of death, they will be quasi-integral parts thereof, because without them there can be no fortitude; whereas if they be referred to other matters involving less hardship, they will be virtues specifically distinct from fortitude, but annexed thereto as secondary virtues to principal: thus magnificence is referred by the Philosopher (Ethic. iv) to great expenses, and magnanimity, which seems to be the same as confidence, to great honors. Again, two things are requisite for the other act of fortitude, viz. endurance. The first is that the mind be not broken by sorrow, and fall away from its greatness, by reason of the stress of threatening evil. In this respect he mentions patience, which he describes as "the voluntary and prolonged endurance of arduous and difficult things for the sake of virtue or profit." The other is that by the prolonged suffering of hardships man be not wearied so as to lose courage, according to Heb. 12:3, "That you be not wearied, fainting in your minds." In this respect he mentions perseverance, which accordingly he describes as "the fixed and continued persistence in a well considered purpose." If these two be confined to the proper matter of fortitude, they will be quasi-integral parts thereof; but if they be referred to any kind of hardship they will be virtues distinct from fortitude, yet annexed thereto as secondary to principal.

Reply Obj. 1: Magnificence in the matter of liberality adds a certain greatness: this is connected with the notion of difficulty which is the object of the irascible faculty, that is perfected chiefly by fortitude: and to this virtue, in this respect, it belongs.

Reply Obj. 2: Hope whereby one confides in God is accounted a theological virtue, as stated above (Q. 17, A. 5; I-II, Q. 62, A. 3). But by confidence which here is accounted a part of fortitude, man hopes in himself, yet under God withal.

Reply Obj. 3: To venture on anything great seems to involve danger, since to fail in such things is very disastrous. Wherefore although magnificence and confidence are referred to the accomplishment of or venturing on any other great things, they have a certain connection with fortitude by reason of the imminent danger.

Reply Obj. 4: Patience endures not only dangers of death, with which fortitude is concerned, without excessive sorrow, but also any other hardships or dangers. In this respect it is accounted a virtue annexed to fortitude: but as referred to dangers of death, it is an integral part thereof.

Reply Obj. 5: Perseverance as denoting persistence in a good deed unto the end, may be a circumstance of every virtue, but it is reckoned a part of fortitude in the sense stated in the body of the Article.

Reply Obj. 6: Macrobius reckons the four aforesaid mentioned by Tully, namely confidence, magnificence, forbearance, which he puts in the place of patience, and firmness, which he substitutes for perseverance. And he adds three, two of which, namely magnanimity and security, are comprised by Tully under the head of confidence. But Macrobius is more specific in his enumeration. Because confidence denotes a man's hope for great things: and hope for anything presupposes an appetite stretching forth to great things by desire, and this belongs to magnanimity. For it has been stated above (I-II, Q. 40, A. 2) that hope presupposes love and desire of the thing hoped for.

A still better reply is that confidence pertains to the certitude of hope; while magnanimity refers to the magnitude of the thing hoped for. Now hope has no firmness unless its contrary be removed, for sometimes one, for one's own part, would hope for something, but hope is avoided on account of the obstacle of fear, since fear is somewhat contrary to hope, as stated above, (I-II, Q. 40, A. 4, ad 1). Hence Macrobius adds security, which banishes fear. He adds a third, namely constancy, which may be