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

on a particular consideration: wherefore in such cases we have the voluntary not simply but in a restricted sense. _______________________

FOURTH ARTICLE [II-II, Q. 142, Art. 4]

Whether Intemperance Is the Most Disgraceful of Sins?

Objection 1: It would seem that intemperance is not the most disgraceful of sins. As honor is due to virtue so is disgrace due to sin. Now some sins are more grievous than intemperance: for instance murder, blasphemy, and the like. Therefore intemperance is not the most disgraceful of sins.

Obj. 2: Further, those sins which are the more common are seemingly less disgraceful, since men are less ashamed of them. Now sins of intemperance are most common, because they are about things connected with the common use of human life, and in which many happen to sin. Therefore sins of intemperance do not seem to be most disgraceful.

Obj. 3: Further, the Philosopher says (Ethic. vii, 6) temperance and intemperance are about human desires and pleasures. Now certain desires and pleasures are more shameful than human desires and pleasures; such are brutal pleasures and those caused by disease as the Philosopher states (Ethic. vii, 5). Therefore intemperance is not the most disgraceful of sins.

On the contrary, The Philosopher says (Ethic. iii, 10) that "intemperance is justly more deserving of reproach than other vices."

I answer that, Disgrace is seemingly opposed to honor and glory. Now honor is due to excellence, as stated above (Q. 103, A. 1), and glory denotes clarity (Q. 103, A. 1, ad 3). Accordingly intemperance is most disgraceful for two reasons. First, because it is most repugnant to human excellence, since it is about pleasures common to us and the lower animals, as stated above (Q. 141, AA. 2, 3). Wherefore it is written (Ps. 48:21): "Man, when he was in honor, did not understand: he hath been compared to senseless beasts, and made like to them." Secondly, because it is most repugnant to man's clarity or beauty; inasmuch as the pleasures which are the matter of intemperance dim the light of reason from which all the clarity and beauty of virtue arises: wherefore these pleasures are described as being most slavish.

Reply Obj. 1: As Gregory says [*Moral. xxxiii. 12] "the sins of the flesh," which are comprised under the head of intemperance, although less culpable, are more disgraceful. The reason is that culpability is measured by inordinateness in respect of the end, while disgrace regards shamefulness, which depends chiefly on the unbecomingness of the sin in respect of the sinner.

Reply Obj. 2: The commonness of a sin diminishes the shamefulness and disgrace of a sin in the opinion of men, but not as regards the nature of the vices themselves.

Reply Obj. 3: When we say that intemperance is most disgraceful, we mean in comparison with human vices, those, namely, that are connected with human passions which to a certain extent are in conformity with human nature. But those vices which exceed the mode of human nature are still more disgraceful. Nevertheless such vices are apparently reducible to the genus of intemperance, by way of excess: for instance, if a man delight in eating human flesh, or in committing the unnatural vice. _______________________

QUESTION 143 OF THE PARTS OF TEMPERANCE, IN GENERAL

We must now consider the parts of temperance: we shall consider these same parts (1) in general; (2) each of them in particular. _______________________

ARTICLE [II-II, Q. 143, Art.]

Whether the Parts of Temperance Are Rightly Assigned?

Objection 1: It would seem that Tully (De Invent. Rhet. ii, 54) unbecomingly assigns the parts of temperance, when he asserts them to be "continence, mildness, and modesty." For continence is reckoned to be distinct from virtue (Ethic. vii, 1): whereas temperance is comprised under virtue. Therefore continence is not a part of temperance.

Obj. 2: Further, mildness seemingly softens hatred or anger. But temperance is not about these things, but about pleasures of touch, as stated above (Q. 141, A. 4). Therefore mildness is not a part of temperance.

Obj. 3: Further, modesty concerns external action, wherefore the Apostle says (Phil. 4:5): "Let your modesty be known to all men." Now external actions are the matter of justice, as stated above (Q. 58, A. 8). Therefore modesty is a part of justice rather than of temperance.

Obj. 4: Further, Macrobius (In Somn. Scip. i, 8) reckons many more parts of temperance: for he says that "temperance results in modesty, shamefacedness, abstinence, chastity, honesty, moderation, lowliness, sobriety, purity." Andronicus also says [*De Affectibus] that "the companions of temperance are gravity, continence, humility, simplicity, refinement, method, contentment." [*Per-se-sufficientiam which could be rendered "self-sufficiency," but for the fact that this is taken in a bad sense. See Q. 169, A. 1.] Therefore it seems that Tully insufficiently reckoned the parts of temperance.

I answer that, As stated above (QQ. 48, 128), a cardinal virtue may have three kinds of parts, namely integral, subjective, and potential. The integral parts of a virtue are the conditions the concurrence of which are necessary for virtue: and in this respect there are two integral parts of temperance, shamefacedness, whereby one recoils from the disgrace that is contrary to temperance, and honesty, whereby one loves the beauty of temperance. For, as stated above (Q. 141, A. 2, ad 3), temperance more than any other virtue lays claim to a certain comeliness, and the vices of intemperance excel others in disgrace.

The subjective parts of a virtue are its species: and the species of a virtue have to be differentiated according to the difference of matter or object. Now temperance is about pleasures of touch, which are of two kinds. For some are directed to nourishment: and in these as regards meat, there is abstinence, and as regards drink properly there is sobriety. Other pleasures are directed to the power of procreation, and in these as regards the principal pleasure of the act itself of procreation, there is chastity, and as to the pleasures incidental to the act, resulting, for instance, from kissing, touching, or fondling, we have purity.

The potential parts of a principal virtue are called secondary virtues: for while the principal virtue observes the mode in some principal matter, these observe the mode in some other matter wherein moderation is not so difficult. Now it belongs to temperance to moderate pleasures of touch, which are most difficult to moderate. Wherefore any virtue that is effective of moderation in some matter or other, and restrains the appetite in its impulse towards something, may be reckoned a part of temperance, as a virtue annexed thereto.

This happens in three ways: first, in the inward movements of the soul; secondly, in the outward movements and actions of the body; thirdly, in outward things. Now besides the movement of concupiscence, which temperance moderates and restrains, we find in the soul three movements towards a particular object. In the first place there is the movement of the will when stirred by the impulse of passion: and this movement is restrained by continence, the effect of which is that, although a man suffer immoderate concupiscences, his will does not succumb to them. Another inward movement towards something is the movement of hope, and of the resultant daring, and this is moderated or restrained by humility. The third movement is that of anger, which tends towards revenge, and this is restrained by meekness or mildness.

With regard to bodily movements and actions, moderation and restraint is the effect of modesty, which, according to Andronicus, has three parts. The first of these enables one to discern what to do and what not to do, and to observe the right order, and to persevere in what we do: this he assigns to method. The second is that a man observe decorum in what he does, and this he ascribes to refinement. The third has to do with the conversation or any other intercourse between a man and his friends, and this is called gravity.

With regard to external things, a twofold moderation has to be observed. First, we must not desire too many, and to this Macrobius assigns lowliness, and Andronicus contentment; secondly, we must not be too nice in our requirements, and to this Macrobius ascribes moderation, Andronicus simplicity.

Reply Obj. 1: It is true that continence differs from virtue, just as imperfect differs from perfect, as we shall state further on (Q. 165, A. 1); and in this sense it is condivided with virtue. Yet it has something in common with temperance both as to matter, since it is about pleasures of touch, and as to mode, since it is a kind of restraint. Hence it is suitably assigned as a part of temperance.

Reply Obj. 2: Mildness or meekness is reckoned a part of temperance not because of a likeness of matter, but because they agree as to the mode of restraint and moderation as stated above.

Reply Obj. 3: In the matter of external action justice considers what is due to another. Modesty does not consider this, but only a certain moderation. Hence it is reckoned a part not of justice but of temperance.

Reply Obj. 4: Under modesty Tully includes whatever pertains to the moderation of bodily movements and external things, as well as the moderation of hope which we reckoned as pertaining to humility. _______________________

QUESTION 144

OF SHAMEFACEDNESS
(In Four Articles)

We must now consider the parts of temperance in particular: and in the first place the integral parts, which are shamefacedness and honesty. With regard to shamefacedness there are four points of inquiry:

(1) Whether shamefacedness is a virtue?

(2) What is its object?

(3) Who are the cause of a man being ashamed?

(4) What kind of people are ashamed? _______________________

FIRST ARTICLE [II-II, Q. 144, Art. 1]

Whether Shamefacedness Is a Virtue?

Objection 1: It seems that shamefacedness is a virtue. For it is proper to a virtue "to observe the mean as fixed by reason": this is clear from the definition of virtue given in Ethic. ii, 6. Now shamefacedness observes the mean in this way, as the Philosopher observes (Ethic. ii, 7). Therefore shamefacedness is a virtue.

Obj. 2: Further, whatever is praiseworthy is either a virtue or something connected with virtue. Now shamefacedness is praiseworthy. But it is not part of a virtue. For it is not a part of prudence, since it is not in the reason but in the appetite; nor is it a part of justice. Since shamefacedness implies a certain passion, whereas justice is not about the passions; nor again is it a part of fortitude, because it belongs to fortitude to be persistent and aggressive, while it belongs to shamefacedness to recoil from something; nor lastly is it a part of temperance, since the latter is about desires, whereas shamefacedness is a kind of fear according as the Philosopher states (Ethic. iv, 9) and Damascene (De Fide Orth. ii, 15). Hence it follows that shamefacedness is a virtue.

Obj. 3: Further, the honest and the virtuous are convertible according to Tully (De Offic. i, 27). Now shamefacedness is a part of honesty: for Ambrose says (De Offic. i, 43) that "shamefacedness is the companion and familiar of the restful mind, averse to wantonness, a stranger to any kind of excess, the friend of sobriety and the support of what is honest, a seeker after the beautiful." Therefore shamefacedness is a virtue.

Obj. 4: Further, every vice is opposed to a virtue. Now certain vices are opposed to shamefacedness, namely shamelessness and inordinate prudery. Therefore shamefacedness is a virtue.

Obj. 5: Further, "like acts beget like habits," according to Ethic. ii, 1. Now shamefacedness implies a praiseworthy act; wherefore from many such acts a habit results. But a habit of praiseworthy deeds is a virtue, according to the Philosopher (Ethic. i, 12). Therefore shamefacedness is a virtue.

On the contrary, The Philosopher says (Ethic. ii, 7; iv, 9) that shamefacedness is not a virtue.

I answer that, Virtue is taken in two ways, in a strict sense and in a broad sense. Taken strictly virtue is a perfection, as stated in Phys. vii, 17, 18. Wherefore anything that is inconsistent with perfection, though it be good, falls short of the notion of virtue. Now shamefacedness is inconsistent with perfection, because it is the fear of something base, namely of that which is disgraceful. Hence Damascene says (De Fide Orth. ii, 15) that "shamefacedness is fear of a base action." Now just as hope is about a possible and difficult good, so is fear about a possible and arduous evil, as stated above (I-II, Q. 40, A. 1; Q. 41, A. 2; Q. 42, A. 3), when we were treating of the passions. But one who is perfect as to a virtuous habit, does not apprehend that which would be disgraceful and base to do, as being possible and arduous, that is to say difficult for him to avoid; nor does he actually do anything