WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Objection 1: It would seem that temperance is the greatest of the virtues. For Ambrose says (De Offic. i, 43) that "what we observe and seek most in temperance is the safeguarding of what is honorable, and the regard for what is beautiful." Now virtue deserves praise for being honorable and beautiful. Therefore temperance is the greatest of the virtues.

Obj. 2: Further, the more difficult the deed the greater the virtue. Now it is more difficult to control desires and pleasures of touch than to regulate external actions, the former pertaining to temperance and the latter to justice. Therefore temperance is a greater virtue than justice.

Obj. 3: Further, seemingly the more general a thing is, the more necessary and the better it is. Now fortitude is about dangers of death which occur less frequently than pleasures of touch, for these occur every day; so that temperance is in more general use than fortitude. Therefore temperance is a more excellent virtue than fortitude.
Q: Whether Insensibility Is a Vice?

A: On the contrary,
Nothing save vice is opposed to virtue. Now insensibility is opposed to the virtue of temperance according to the Philosopher (Ethic. ii, 7; iii, 11). Therefore insensibility is a vice.

I answer that,
Whatever is contrary to the natural order is vicious. Now nature has introduced pleasure into the operations that are necessary for man's life. Wherefore the natural order requires that man should make use of these pleasures, in so far as they are necessary for man's well-being, as regards the preservation either of the individual or of the species. Accordingly, if anyone were to reject pleasure to the extent of omitting things that are necessary for nature's preservation, he would sin, as acting counter to the order of nature. And this pertains to the vice of insensibility.

It must, however, be observed that it is sometimes praiseworthy, and even necessary for the sake of an end, to abstain from such pleasures as result from these operations. Thus, for the sake of the body's health, certain persons refrain from pleasures of meat, drink, and sex; as also for the fulfilment of certain engagements: thus athletes and soldiers have to deny themselves many pleasures, in order to fulfil their respective duties. In like manner penitents, in order to recover health of soul, have recourse to abstinence from pleasures, as a kind of diet, and those who are desirous of giving themselves up to contemplation and Divine things need much to refrain from carnal things. Nor do any of these things pertain to the vice of insensibility, because they are in accord with right reason.

Reply Obj. 1: Daniel abstained thus from pleasures, not through any horror of pleasure as though it were evil in itself, but for some praiseworthy end, in order, namely, to adapt himself to the heights of contemplation by abstaining from pleasures of the body. Hence the text goes on to tell of the revelation that he received immediately afterwards.

Reply Obj. 2: Since man cannot use his reason without his sensitive powers, which need a bodily organ, as stated in the First Part (Q. 84, AA. 7, 8), man needs to sustain his body in order that he may use his reason. Now the body is sustained by means of operations that afford pleasure: wherefore the good of reason cannot be in a man if he abstain from all pleasures. Yet this need for using pleasures of the body will be greater or less, according as man needs more or less the powers of his body in accomplishing the act of reason. Wherefore it is commendable for those who undertake the duty of giving themselves to contemplation, and of imparting to others a spiritual good, by a kind of spiritual procreation, as it were, to abstain from many pleasures, but not for those who are in duty bound to bodily occupations and carnal procreation.

Reply Obj. 3: In order to avoid sin, pleasure must be shunned, not altogether, but so that it is not sought more than necessity requires.
Q: Objection 1: It would seem that insensibility is not a vice. For those are called insensible who are deficient with regard to pleasures of touch. Now seemingly it is praiseworthy and virtuous to be altogether deficient in such matters: for it is written (Dan. 10:2, 3): "In those days Daniel mourned the days of three weeks, I ate no desirable bread, and neither flesh nor wine entered my mouth, neither was I anointed with ointment." Therefore insensibility is not a sin.

Obj. 2: Further, "man's good is to be in accord with reason," according to Dionysius (Div. Nom. iv). Now abstinence from all pleasures of touch is most conducive to man's progress in the good of reason: for it is written (Dan. 1:17) that "to the children" who took pulse for their food (Dan. 1:12), "God gave knowledge, and understanding in every book and wisdom." Therefore insensibility, which rejects these pleasures altogether, is not sinful.

Obj. 3: Further, that which is a very effective means of avoiding sin would seem not to be sinful. Now the most effective remedy in avoiding sin is to shun pleasures, and this pertains to insensibility. For the Philosopher says (Ethic. ii, 9) that "if we deny ourselves pleasures we are less liable to sin." Therefore there is nothing vicious in insensibility.
Q: Objection 1: It would seem that intemperance is not a childish sin. For Jerome in commenting on Matt. 18:3, "Unless you be converted, and become as little children," says that "a child persists not in anger, is unmindful of injuries, takes no pleasure in seeing a beautiful woman," all of which is contrary to intemperance. Therefore intemperance is not a childish sin.

Obj. 2: Further, children have none but natural desires. Now "in respect of natural desires few sin by intemperance," according to the Philosopher (Ethic. iii, 11). Therefore intemperance is not a childish sin.

Obj. 3: Further, children should be fostered and nourished: whereas concupiscence and pleasure, about which intemperance is concerned, are always to be thwarted and uprooted, according to Col. 3:5, "Mortify . . . your members upon the earth, which are . . . concupiscence" [*Vulg.: 'your members which are upon the earth, fornication . . concupiscence'], etc. Therefore intemperance is not a childish sin.
Q: Objection 1: It would seem that cowardice is a greater vice than intemperance. For a vice deserves reproach through being opposed to the good of virtue. Now cowardice is opposed to fortitude, which is a more excellent virtue than temperance, as stated above (A. 2; Q. 141, A. 8). Therefore cowardice is a greater vice than intemperance.

Obj. 2: Further, the greater the difficulty to be surmounted, the less is a man to be reproached for failure, wherefore the Philosopher says (Ethic. vii, 7) that "it is no wonder, in fact it is pardonable, if a man is mastered by strong and overwhelming pleasures or pains." Now seemingly it is more difficult to control pleasures than other passions; hence it is stated in
Ethic.
ii, 3, that "it is more difficult to contend against pleasure than against anger, which would seem to be stronger than fear." Therefore intemperance, which is overcome by pleasure, is a less grievous sin than cowardice, which is overcome by fear.

Obj. 3: Further, it is essential to sin that it be voluntary. Now cowardice is more voluntary than intemperance, since no man desires to be intemperate, whereas some desire to avoid dangers of death, which pertains to cowardice. Therefore cowardice is a more grievous sin than intemperance.
Q: 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.
Q: 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.
Q: Objection 1: It would seem that shamefacedness is not about a disgraceful action. For the Philosopher says (Ethic. iv, 9) that "shamefacedness is fear of disgrace." Now sometimes those who do nothing wrong suffer ignominy, according to Ps. 67:8, "For thy sake I have borne reproach, shame hath covered my face." Therefore shamefacedness is not properly about a disgraceful action.

Obj. 2: Further, nothing apparently is disgraceful but what is sinful. Yet man is ashamed of things that are not sins, for instance when he performs a menial occupation. Therefore it seems that shamefacedness is not properly about a disgraceful action.

Obj. 3: Further, virtuous deeds are not disgraceful but most beautiful according to
Ethic.
i, 8. Yet sometimes people are ashamed to do virtuous deeds, according to Luke 9:26, "He that shall be ashamed of Me and My words, of him the Son of man shall be ashamed," etc. Therefore shamefacedness is not about a disgraceful action.

Obj. 4: Further, if shamefacedness were properly about a disgraceful action, it would follow that the more disgraceful the action the more ashamed would one be. Yet sometimes a man is more ashamed of lesser sins, while he glories in those which are most grievous, according to Ps. 51:3, "Why dost thou glory in malice?" Therefore shamefacedness is not properly about a disgraceful action.
Q: Objection 1: It would seem that man is not more shamefaced of those who are more closely connected with him. For it is stated in
Rhet.
ii, 6 that "men are more shamefaced of those from whom they desire approbation." Now men desire this especially from people of the better sort who are sometimes not connected with them. Therefore man is not more shamefaced of those who are more closely connected with him.

Obj. 2: Further, seemingly those are more closely connected who perform like deeds. Now man is not made ashamed of his sin by those whom he knows to be guilty of the same sin, because according to
Rhet.
ii, 6, "a man does not forbid his neighbor what he does himself." Therefore he is not more shamefaced of those who are most closely connected with him.

Obj. 3: Further, the Philosopher says (Rhet. ii, 6) that "men take more shame from those who retail their information to many, such as jokers and fable-tellers." But those who are more closely connected with a man do not retail his vices. Therefore one should not take shame chiefly from them.

Obj. 4: Further, the Philosopher says (Rhet. ii, 6) that "men are most liable to be made ashamed by those among whom they have done nothing amiss; by those of whom they ask something for the first time; by those whose friends they wish to become." Now these are less closely connected with us. Therefore man is not made most ashamed by those who are more closely united to him.
Q: Whether Even Virtuous Men Can Be Ashamed?

A: On the contrary,
The Philosopher says (Ethic. iv, 9) that a "virtuous man is not shamefaced."

I answer that,
As stated above (AA. 1, 2) shamefacedness is fear of some disgrace. Now it may happen in two ways that an evil is not feared: first, because it is not reckoned an evil; secondly because one reckons it impossible with regard to oneself, or as not difficult to avoid.

Accordingly shame may be lacking in a person in two ways. First, because the things that should make him ashamed are not deemed by him to be disgraceful; and in this way those who are steeped in sin are without shame, for instead of disapproving of their sins, they boast of them. Secondly, because they apprehend disgrace as impossible to themselves, or as easy to avoid. In this way the old and the virtuous are not shamefaced. Yet they are so disposed, that if there were anything disgraceful in them they would be ashamed of it. Wherefore the Philosopher says (Ethic. iv, 9) that "shame is in the virtuous hypothetically."

Reply Obj. 1: Lack of shame occurs in the best and in the worst men through different causes, as stated in the Article. In the average men it is found, in so far as they have a certain love of good, and yet are not altogether free from evil.

Reply Obj. 2: It belongs to the virtuous man to avoid not only vice, but also whatever has the semblance of vice, according to 1 Thess. 5:22, "From all appearance of evil refrain yourselves." The Philosopher, too, says (Ethic. iv, 9) that the virtuous man should avoid "not only what is really evil, but also those things that are regarded as evil."

Reply Obj. 3: As stated above (A. 1, ad 1) the virtuous man despises ignominy and reproach, as being things he does not deserve, wherefore he is not much ashamed of them. Nevertheless, to a certain extent, shame, like the other passions, may forestall reason.

Reply Obj. 4: Shamefacedness is a part of temperance, not as though it entered into its essence, but as a disposition to it: wherefore Ambrose says (De Offic. i, 43) that "shamefacedness lays the first foundation of temperance," by inspiring man with the horror of whatever is disgraceful.

QUESTION 145

OF HONESTY* (In Four Articles) [*Honesty must be taken here in its broad sense as synonymous with moral goodness, from the point of view of decorum.]

We must now consider honesty, under which head there are four points of inquiry:

(1) The relation between the honest and the virtuous;

(2) Its relation with the beautiful [*As honesty here denotes moral goodness, so beauty stands for moral beauty];

(3) Its relation with the useful and the pleasant;

(4) Whether honesty is a part of temperance?
Q: Objection 1: It would seem that even virtuous men can be ashamed. For contraries have contrary effects. Now those who excel in wickedness are not ashamed, according to Jer. 3:3, "Thou hadst a harlot's forehead, thou wouldst not blush." Therefore those who are virtuous are more inclined to be ashamed.

Obj. 2: Further, the Philosopher says (Rhet. ii, 6) that "men are ashamed not only of vice, but also of the signs of evil": and this happens also in the virtuous. Therefore virtuous men can be ashamed.

Obj. 3: Further, shamefacedness is "fear of disgrace" [*Ethic. iv, 9]. Now virtuous people may happen to be ignominious, for instance if they are slandered, or if they suffer reproach undeservedly. Therefore a virtuous man can be ashamed.

Obj. 4: Further, shamefacedness is a part of temperance, as stated above (Q. 143). Now a part is not separated from its whole. Since then temperance is in a virtuous man, it means that shamefacedness is also.
Q: Whether Honesty Is the Same As Virtue?

A: On the contrary,
Tully (De Offic. i, 5; Rhet. ii, 53) divides honesty into the four principal virtues, into which virtue is also divided. Therefore honesty is the same as virtue.

I answer that,
As Isidore says (Etym. x) "honesty means an honorable state," wherefore a thing may be said to be honest through being worthy of honor. Now honor, as stated above (Q. 144, A. 2, ad 2), is due to excellence: and the excellence of a man is gauged chiefly according to his virtue, as stated in
Phys.
vii, 17. Therefore, properly speaking, honesty refers to the same thing as virtue.

Reply Obj. 1: According to the Philosopher (Ethic. i, 7), of those things that are desired for their own sake, some are desired for their own sake alone, and never for the sake of something else, such as happiness which is the last end; while some are desired, not only for their own sake, inasmuch as they have an aspect of goodness in themselves, even if no further good accrued to us through them, but also for the sake of something else, inasmuch as they are conducive to some more perfect good. It is thus that the virtues are desirable for their own sake: wherefore Tully says (De Invent. Rhet. ii, 52) that "some things allure us by their own force, and attract us by their own worth, such as virtue, truth, knowledge." And this suffices to give a thing the character of honest.

Reply Obj. 2: Some of the things which are honored besides virtue are more excellent than virtue, namely God and happiness, and such like things are not so well known to us by experience as virtue which we practice day by day. Hence virtue has a greater claim to the name of honesty. Other things which are beneath virtue are honored, in so far as they are a help to the practice of virtue, such as rank, power, and riches [*Ethic. i, 8]. For as the Philosopher says (Ethic. iv, 3) that these things "are honored by some people, but in truth it is only the good man who is worthy of honor." Now a man is good in respect of virtue. Wherefore praise is due to virtue in so far as the latter is desirable for the sake of something else, while honor is due to virtue for its own sake: and it is thus that virtue has the character of honesty.

Reply Obj. 3: As we have stated honest denotes that to which honor is due. Now honor is an attestation to someone's excellence, as stated above (Q. 103, AA. 1, 2). But one attests only to what one knows; and the internal choice is not made known save by external actions. Wherefore external conduct has the character of honesty, in so far as it reflects internal rectitude. For this reason honesty consists radically in the internal choice, but its expression lies in the external conduct.

Reply Obj. 4: It is because the excellence of wealth is commonly regarded as making a man deserving of honor, that sometimes the name of honesty is given to external prosperity.
Q: Objection 1: It would seem that honesty is not the same as virtue. For Tully says (De Invent. Rhet. ii, 53) that "the honest is what is desired for its own sake." Now virtue is desired, not for its own sake, but for the sake of happiness, for the Philosopher says (Ethic. i, 9) that "happiness is the reward and the end of virtue." Therefore honesty is not the same as virtue.

Obj. 2: Further, according to Isidore (Etym. x) "honesty means an honorable state." Now honor is due to many things besides virtue, since "it is praise that is the proper due of virtue" (Ethic. i, 12). Therefore honesty is not the same as virtue.

Obj. 3: Further, the "principal part of virtue is the interior choice," as the Philosopher says (Ethic. viii, 13). But honesty seems to pertain rather to exterior conduct, according to 1 Cor. 14:40, "Let all things be done decently (
honeste
) and according to order" among you. Therefore honesty is not the same as virtue.

Obj. 4: Further, honesty apparently consists in external wealth. According to Ecclus. 11:14, "good things and evil, life and death [poverty and riches] are from God" [*The words in brackets are omitted in the Leonine edition. For riches the Vulgate has
honestas
]. But virtue does not consist in external wealth. Therefore honesty is not the same as virtue.
Q: Whether the Honest Is the Same As the Beautiful?

A: On the contrary,
The Apostle says (1 Cor. 12:23, 24): "Those that are our uncomely ( inhonesta ) parts, have more abundant comeliness ( honestatem ), but our comely ( honesta ) parts have no need." Now by uncomely parts he means the baser members, and by comely parts the beautiful members. Therefore the honest and the beautiful are apparently the same.

I answer that,
As may be gathered from the words of Dionysius (Div. Nom. iv), beauty or comeliness results from the concurrence of clarity and due proportion. For he states that God is said to be beautiful, as being "the cause of the harmony and clarity of the universe." Hence the beauty of the body consists in a man having his bodily limbs well proportioned, together with a certain clarity of color. In like manner spiritual beauty consists in a man's conduct or actions being well proportioned in respect of the spiritual clarity of reason. Now this is what is meant by honesty, which we have stated (A. 1) to be the same as virtue; and it is virtue that moderates according to reason all that is connected with man. Wherefore "honesty is the same as spiritual beauty." Hence Augustine says (QQ. 83, qu. 30): "By honesty I mean intelligible beauty, which we properly designate as spiritual," and further on he adds that "many things are beautiful to the eye, which it would be hardly proper to call honest."

Reply Obj. 1: The object that moves the appetite is an apprehended good. Now if a thing is perceived to be beautiful as soon as it is apprehended, it is taken to be something becoming and good. Hence Dionysius says (Div. Nom. iv) that "the beautiful and the good are beloved by all." Wherefore the honest, inasmuch as it implies spiritual beauty, is an object of desire, and for this reason Tully says (De Offic. i, 5): "Thou perceivest the form and the features, so to speak, of honesty; and were it to be seen with the eye, would, as Plato declares, arouse a wondrous love of wisdom."

Reply Obj. 2: As stated above (Q. 103, A. 1, ad 3), glory is the effect of honor: because through being honored or praised, a person acquires clarity in the eyes of others. Wherefore, just as the same thing makes a man honorable and glorious, so is the same thing honest and beautiful.

Reply Obj. 3: This argument applies to the beauty of the body: although it might be replied that to be proud of one's honesty is to play the harlot because of one's spiritual beauty, according to Ezech. 28:17, "Thy heart was lifted up with thy beauty, thou hast lost thy wisdom in thy beauty."