Q: Whether Shamefacedness Is a Virtue?

A: 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 base, so as to be in fear of disgrace. Therefore shamefacedness, properly speaking, is not a virtue, since it falls short of the perfection of virtue.

Taken, however, in a broad sense virtue denotes whatever is good and praiseworthy in human acts or passions; and in this way shamefacedness is sometimes called a virtue, since it is a praiseworthy passion.

Reply Obj. 1: Observing the mean is not sufficient for the notion of virtue, although it is one of the conditions included in virtue's definition: but it is requisite, in addition to this, that it be "an elective habit," that is to say, operating from choice. Now shamefacedness denotes, not a habit but a passion, nor does its movement result from choice, but from an impulse of passion. Hence it falls short of the notion of virtue.

Reply Obj. 2: As stated above, shamefacedness is fear of baseness and disgrace. Now it has been stated (Q. 142, A. 4) that the vice of intemperance is most base and disgraceful. Wherefore shamefacedness pertains more to temperance than to any other virtue, by reason of its motive cause, which is a base action though not according to the species of the passion, namely fear. Nevertheless in so far as the vices opposed to other virtues are base and disgraceful, shamefacedness may also pertain to other virtues.

Reply Obj. 3: Shamefacedness fosters honesty, by removing that which is contrary thereto, but not so as to attain to the perfection of honesty.

Reply Obj. 4: Every defect causes a vice, but not every good is sufficient for the notion of virtue. Consequently it does not follow that whatever is directly opposed to vice is a virtue, although every vice is opposed to a virtue, as regards its origin. Hence shamelessness, in so far as it results from excessive love of disgraceful things, is opposed to temperance.

Reply Obj. 5: Being frequently ashamed causes the habit of an acquired virtue whereby one avoids disgraceful things which are the object of shamefacedness, without continuing to be ashamed in their regard: although as a consequence of this acquired virtue, a man would be more ashamed, if confronted with the matter of shamefacedness.