WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It seems that irony is not a less grievous sin than boasting. For each of them is a sin through forsaking truth, which is a kind of equality. But one does not forsake truth by exceeding it any more than by diminishing it. Therefore irony is not a less grievous sin than boasting.

Obj. 2: Further, according to the Philosopher (Ethic. iv, 7), irony sometimes is boasting. But boasting is not irony. Therefore irony is not a less grievous sin than boasting.

Obj. 3: Further, it is written (Prov. 26:25): "When he shall speak low, trust him not: because there are seven mischiefs in his heart." Now it belongs to irony to speak low. Therefore it contains a manifold wickedness.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that friendliness is not a special virtue. For the Philosopher says (Ethic. viii, 3) that "the perfect friendship is that which is on account of virtue." Now any virtue is the cause of friendship: "since the good is lovable to all," as Dionysius states (Div. Nom. iv). Therefore friendliness is not a special virtue, but a consequence of every virtue.

Obj. 2: Further, the Philosopher says (Ethic. iv, 6) of this kind of friend that he "takes everything in a right manner both from those he loves and from those who are not his friends." Now it seems to pertain to simulation that a person should show signs of friendship to those whom he loves not, and this is incompatible with virtue. Therefore this kind of friendliness is not a virtue.

Obj. 3: Further, virtue "observes the mean according as a wise man decides" (Ethic. ii, 6). Now it is written (Eccles. 7:5): "The heart of the wise is where there is mourning, and the heart of fools where there is mirth": wherefore "it belongs to a virtuous man to be most wary of pleasure" (Ethic. ii, 9). Now this kind of friendship, according to the Philosopher (Ethic. iv, 6), "is essentially desirous of sharing pleasures, but fears to give pain." Therefore this kind of friendliness is not a virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that this kind of friendship is not a part of justice. For justice consists in giving another man his due. But this virtue does not consist in doing that, but in behaving agreeably towards those among whom we live. Therefore this virtue is not a part of justice.

Obj. 2: Further, according to the Philosopher (Ethic. iv, 6), this virtue is concerned about the joys and sorrows of those who dwell in fellowship. Now it belongs to temperance to moderate the greatest pleasures, as stated above (I-II, Q. 60, A. 5; Q. 61, A. 3). Therefore this virtue is a part of temperance rather than of justice.

Obj. 3: Further, to give equal things to those who are unequal is contrary to justice, as stated above (Q. 59, AA. 1, 2). Now, according to the Philosopher (Ethic. iv, 6), this virtue "treats in like manner known and unknown, companions and strangers." Therefore this virtue rather than being a part of justice is opposed thereto.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that flattery is not a sin. For flattery consists in words of praise offered to another in order to please him. But it is not a sin to praise a person, according to Prov. 31:28, "Her children rose up and called her blessed: her husband, and he praised her." Moreover, there is no evil in wishing to please others, according to 1 Cor. 10:33, "I . . . in all things please all men." Therefore flattery is not a sin.

Obj. 2: Further, evil is contrary to good, and blame to praise. But it is not a sin to blame evil. Neither, then, is it a sin to praise good, which seems to belong to flattery. Therefore flattery is not a sin.

Obj. 3: Further, detraction is contrary to flattery. Wherefore Gregory says (Moral. xxii, 5) that detraction is a remedy against flattery. "It must be observed," says he, "that by the wonderful moderation of our Ruler, we are often allowed to be rent by detractions but are uplifted by immoderate praise, so that whom the voice of the flatterer upraises, the tongue of the detractor may humble." But detraction is an evil, as stated above (Q. 73, AA. 2, 3). Therefore flattery is a good.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that flattery is a mortal sin. For, according to Augustine (Enchiridion xii), "a thing is evil because it is harmful." But flattery is most harmful, according to Ps. 9:24, "For the sinner is praised in the desires of his soul, and the unjust man is blessed. The sinner hath provoked the Lord." Wherefore Jerome says (Ep. ad Celant): "Nothing so easily corrupts the human mind as flattery": and a gloss on Ps. 69:4, "Let them be presently turned away blushing for shame that say to me: 'Tis well, 'Tis well," says: "The tongue of the flatterer harms more than the sword of the persecutor." Therefore flattery is a most grievous sin.

Obj. 2: Further, whoever does harm by words, harms himself no less than others: wherefore it is written (Ps. 36:15): "Let their sword enter into their own hearts." Now he that flatters another induces him to sin mortally: hence a gloss on Ps. 140:5, "Let not the oil of the sinner fatten my head," says: "The false praise of the flatterer softens the mind by depriving it of the rigidity of truth and renders it susceptive of vice." Much more, therefore, does the flatterer sin in himself.

Obj. 3: Further, it is written in the Decretals (D. XLVI, Cap. 3): "The cleric who shall be found to spend his time in flattery and treachery shall be degraded from his office." Now such a punishment as this is not inflicted save for mortal sin. Therefore flattery is a mortal sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that quarreling is not opposed to the virtue of friendship or affability. For quarreling seems to pertain to discord, just as contention does. But discord is opposed to charity, as stated above (Q. 37, A. 1). Therefore quarreling is also.

Obj. 2: Further, it is written (Prov. 26:21): "An angry man stirreth up strife." Now anger is opposed to meekness. Therefore strife or quarreling is also.

Obj. 3: Further, it is written (James 4:1): "From whence are wars and quarrels [Douay: 'contentions'] among you? Are they not hence, from your concupiscences which war in your members?" Now it would seem contrary to temperance to follow one's concupiscences. Therefore it seems that quarreling is opposed not to friendship but to temperance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that quarreling is a less grievous sin than the contrary vice, viz. adulation or flattery. For the more harm a sin does the more grievous it seems to be. Now flattery does more harm than quarreling, for it is written (Isa. 3:12): "O My people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps." Therefore flattery is a more grievous sin than quarreling.

Obj. 2: Further, there appears to be a certain amount of deceit in flattery, since the flatterer says one thing, and thinks another: whereas the quarrelsome man is without deceit, for he contradicts openly. Now he that sins deceitfully is a viler man, according to the Philosopher (Ethic. vii, 6). Therefore flattery is a more grievous sin than quarreling.

Obj. 3: Further, shame is fear of what is vile, according to the Philosopher (Ethic. iv, 9). But a man is more ashamed to be a flatterer than a quarreler. Therefore quarreling is a less grievous sin than flattery.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that liberality is not a virtue. For no virtue is contrary to a natural inclination. Now it is a natural inclination for one to provide for oneself more than for others: and yet it pertains to the liberal man to do the contrary, since, according to the Philosopher (Ethic. iv, 1), "it is the mark of a liberal man not to look to himself, so that he leaves for himself the lesser things." Therefore liberality is not a virtue.

Obj. 2: Further, man sustains life by means of riches, and wealth contributes to happiness instrumentally, as stated in
Ethic.
i, 8. Since, then, every virtue is directed to happiness, it seems that the liberal man is not virtuous, for the Philosopher says of him (Ethic. iv, 1) that "he is inclined neither to receive nor to keep money, but to give it away."

Obj. 3: Further, the virtues are connected with one another. But liberality does not seem to be connected with the other virtues: since many are virtuous who cannot be liberal, for they have nothing to give; and many give or spend liberally who are not virtuous otherwise. Therefore liberality is not a virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that liberality is not about money. For every moral virtue is about operations and passions. Now it is proper to justice to be about operations, as stated in
Ethic.
v, 1. Therefore, since liberality is a moral virtue, it seems that it is about passions and not about money.

Obj. 2: Further, it belongs to a liberal man to make use of any kind of wealth. Now natural riches are more real than artificial riches, according to the Philosopher (Polit. i, 5, 6). Therefore liberality is not chiefly about money.

Obj. 3: Further, different virtues have different matter, since habits are distinguished by their objects. But external things are the matter of distributive and commutative justice. Therefore they are not the matter of liberality.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that using money is not the act of liberality. For different virtues have different acts. But using money is becoming to other virtues, such as justice and magnificence. Therefore it is not the proper act of liberality.

Obj. 2: Further, it belongs to a liberal man, not only to give but also to receive and keep. But receiving and keeping do not seem to be connected with the use of money. Therefore using money seems to be unsuitably assigned as the proper act of liberality.

Obj. 3: Further, the use of money consists not only in giving it but also in spending it. But the spending of money refers to the spender, and consequently is not an act of liberality: for Seneca says (De Benef. v): "A man is not liberal by giving to himself." Therefore not every use of money belongs to liberality.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that it does not belong to a liberal man chiefly to give. For liberality, like all other moral virtues, is regulated by prudence. Now it seems to belong very much to prudence that a man should keep his riches. Wherefore the Philosopher says (Ethic. iv, 1) that "those who have not earned money, but have received the money earned by others, spend it more liberally, because they have not experienced the want of it." Therefore it seems that giving does not chiefly belong to the liberal man.

Obj. 2: Further, no man is sorry for what he intends chiefly to do, nor does he cease from doing it. But a liberal man is sometimes sorry for what he has given, nor does he give to all, as stated in
Ethic.
iv, 1. Therefore it does not belong chiefly to a liberal man to give.

Obj. 3: Further, in order to accomplish what he intends chiefly, a man employs all the ways he can. Now a liberal man is not a beggar, as the Philosopher observes (Ethic. iv, 1); and yet by begging he might provide himself with the means of giving to others. Therefore it seems that he does not chiefly aim at giving.

Obj. 4: Further, man is bound to look after himself rather than others. But by spending he looks after himself, whereas by giving he looks after others. Therefore it belongs to a liberal man to spend rather than to give.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that liberality is not a part of justice. For justice regards that which is due. Now the more a thing is due the less liberally is it given. Therefore liberality is not a part of justice, but is incompatible with it.

Obj. 2: Further, justice is about operation as stated above (Q. 58, A. 9; I-II, Q. 60, AA. 2, 3): whereas liberality is chiefly about the love and desire of money, which are passions. Therefore liberality seems to belong to temperance rather than to justice.

Obj. 3: Further, it belongs chiefly to liberality to give becomingly, as stated (A. 4). But giving becomingly belongs to beneficence and mercy, which pertain to charity, as state above (QQ. 30, 31). Therefore liberality is a part of charity rather than of justice.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that liberality is the greatest of the virtues. For every virtue of man is a likeness to the divine goodness. Now man is likened chiefly by liberality to God, "Who giveth to all men abundantly, and upbraideth not" (James 1:5). Therefore liberality is the greatest of the virtues.

Obj. 2: Further, according to Augustine (De Trin. vi, 8), "in things that are great, but not in bulk, to be greatest is to be best." Now the nature of goodness seems to pertain mostly to liberality, since "the good is self-communicative," according to Dionysius (Div. Nom. iv). Hence Ambrose says (De Offic. i) that "justice reclines to severity, liberality to goodness." Therefore liberality is the greatest of virtues.

Obj. 3: Further, men are honored and loved on account of virtue. Now Boethius says (De Consol. ii) that "bounty above all makes a man famous": and the Philosopher says (Ethic. iv, 1) that "among the virtuous the liberal are the most beloved." Therefore liberality is the greatest of virtues.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is not a sin. For covetousness (
avaritia
) denotes a certain greed for gold ( aeris aviditas ),* because, to wit, it consists in a desire for money, under which all external goods may be comprised. [*The Latin for covetousness
avaritia
is derived from aveo to desire; but the Greek
philargyria
signifies literally "love of money": and it is to this that St. Thomas is alluding (cf. A. 2, Obj. 2)]. Now it is not a sin to desire external goods: since man desires them naturally, both because they are naturally subject to man, and because by their means man's life is sustained (for which reason they are spoken of as his substance). Therefore covetousness is not a sin.

Obj. 2: Further, every sin is against either God, or one's neighbor, or oneself, as stated above (I-II, Q. 72, A. 4). But covetousness is not, properly speaking, a sin against God: since it is opposed neither to religion nor to the theological virtues, by which man is directed to God. Nor again is it a sin against oneself, for this pertains properly to gluttony and lust, of which the Apostle says (1 Cor. 6:18): "He that committeth fornication sinneth against his own body." In like manner neither is it apparently a sin against one's neighbor, since a man harms no one by keeping what is his own. Therefore covetousness is not a sin.

Obj. 3: Further, things that occur naturally are not sins. Now covetousness comes naturally to old age and every kind of defect, according to the Philosopher (Ethic. iv, 1). Therefore covetousness is not a sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is not a special sin. For Augustine says (De Lib. Arb. iii): "Covetousness, which in Greek is called
philargyria
, applies not only to silver or money, but also to anything that is desired immoderately." Now in every sin there is immoderate desire of something, because sin consists in turning away from the immutable good, and adhering to mutable goods, as stated above (I-II, Q. 71, A. 6, Obj. 3). Therefore covetousness is a general sin.

Obj. 2: Further, according to Isidore (Etym. x), "the covetous (
avarus
) man" is so called because he is "greedy for brass ( avidus aeris )," i.e. money: wherefore in Greek covetousness is called
philargyria
, i.e. "love of silver." Now silver, which stands for money, signifies all external goods the value of which can be measured by money, as stated above (Q. 117, A. 2, ad 2). Therefore covetousness is a desire for any external thing: and consequently seems to be a general sin.

Obj. 3: Further, a gloss on Rom. 7:7, "For I had not known concupiscence," says: "The law is good, since by forbidding concupiscence, it forbids all evil." Now the law seems to forbid especially the concupiscence of covetousness: hence it is written (Ex. 20:17): "Thou shalt not covet thy neighbor's goods." Therefore the concupiscence of covetousness is all evil, and so covetousness is a general sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is not opposed to liberality. For Chrysostom, commenting on Matt. 5:6, "Blessed are they that hunger and thirst after justice," says, (Hom. xv in Matth.) that there are two kinds of justice, one general, and the other special, to which covetousness is opposed: and the Philosopher says the same (Ethic. v, 2). Therefore covetousness is not opposed to liberality.

Obj. 2: Further, the sin of covetousness consists in a man's exceeding the measure in the things he possesses. But this measure is appointed by justice. Therefore covetousness is directly opposed to justice and not to liberality.

Obj. 3: Further, liberality is a virtue that observes the mean between two contrary vices, as the Philosopher states (Ethic. i, 7; iv, 1). But covetousness has no contrary and opposite sin, according to the Philosopher (Ethic. v, 1, 2). Therefore covetousness is not opposed to liberality.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is always a mortal sin. For no one is worthy of death save for a mortal sin. But men are worthy of death on account of covetousness. For the Apostle after saying (Rom. 1:29): "Being filled with all iniquity . . . fornication, covetousness [Douay: 'avarice']," etc. adds (Rom. 1:32): "They who do such things are worthy of death." Therefore covetousness is a mortal sin.

Obj. 2: Further, the least degree of covetousness is to hold to one's own inordinately. But this seemingly is a mortal sin: for Basil says (Serm. super. Luc. xii, 18): "It is the hungry man's bread that thou keepest back, the naked man's cloak that thou hoardest, the needy man's money that thou possessest, hence thou despoilest as many as thou mightest succor."

Now it is a mortal sin to do an injustice to another, since it is contrary to the love of our neighbor. Much more therefore is all covetousness a mortal sin.

Obj. 3: Further, no one is struck with spiritual blindness save through a mortal sin, for this deprives a man of the light of grace. But, according to Chrysostom [*Hom. xv in the Opus Imperfectum, falsely ascribed to St. Chrysostom], "Lust for money brings darkness on the soul." Therefore covetousness, which is lust for money, is a mortal sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is the greatest of sins. For it is written (Ecclus. 10:9): "Nothing is more wicked than a covetous man," and the text continues: "There is not a more wicked thing than to love money: for such a one setteth even his own soul to sale." Tully also says (De Offic. i, under the heading, 'True magnanimity is based chiefly on two things'): "Nothing is so narrow or little minded as to love money." But this pertains to covetousness. Therefore covetousness is the most grievous of sins.

Obj. 2: Further, the more a sin is opposed to charity, the more grievous it is. Now covetousness is most opposed to charity: for Augustine says (QQ. 83, qu. 36) that "greed is the bane of charity." Therefore covetousness is the greatest of sins.

Obj. 3: Further, the gravity of a sin is indicated by its being incurable: wherefore the sin against the Holy Ghost is said to be most grievous, because it is irremissible. But covetousness is an incurable sin: hence the Philosopher says (Ethic. iv, 1) that "old age and helplessness of any kind make men illiberal." Therefore covetousness is the most grievous of sins.

Obj. 4: Further, the Apostle says (Eph. 5:5) that covetousness is "a serving of idols." Now idolatry is reckoned among the most grievous sins. Therefore covetousness is also.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is not a spiritual sin. For spiritual sins seem to regard spiritual goods. But the matter of covetousness is bodily goods, namely, external riches. Therefore covetousness is not a spiritual sin.

Obj. 2: Further, spiritual sin is condivided with sin of the flesh. Now covetousness is seemingly a sin of the flesh, for it results from the corruption of the flesh, as instanced in old people who, through corruption of carnal nature, fall into covetousness. Therefore covetousness is not a spiritual sin.

Obj. 3: Further, a sin of the flesh is one by which man's body is disordered, according to the saying of the Apostle (1 Cor. 6:18), "He that committeth fornication sinneth against his own body." Now covetousness disturbs man even in his body; wherefore Chrysostom (Hom. xxix in Matth.) compares the covetous man to the man who was possessed by the devil (Mk. 5) and was troubled in body. Therefore covetousness seems not to be a spiritual sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that covetousness is not a capital vice. For covetousness is opposed to liberality as the mean, and to prodigality as extreme. But neither is liberality a principal virtue, nor prodigality a capital vice. Therefore covetousness also should not be reckoned a capital vice.

Obj. 2: Further, as stated above (I-II, Q. 84, AA. 3, 4), those vices are called capital which have principal ends, to which the ends of other vices are directed. But this does not apply to covetousness: since riches have the aspect, not of an end, but rather of something directed to an end, as stated in
Ethic.
i, 5. Therefore covetousness is not a capital vice.

Obj. 3: Further, Gregory says (Moral. xv), that "covetousness arises sometimes from pride, sometimes from fear. For there are those who, when they think that they lack the needful for their expenses, allow the mind to give way to covetousness. And there are others who, wishing to be thought more of, are incited to greed for other people's property." Therefore covetousness arises from other vices instead of being a capital vice in respect of other vices.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the daughters of covetousness are not as commonly stated, namely, "treachery, fraud, falsehood, perjury, restlessness, violence, and insensibility to mercy." For covetousness is opposed to liberality, as stated above (A. 3). Now treachery, fraud, and falsehood are opposed to prudence, perjury to religion, restlessness to hope, or to charity which rests in the beloved object, violence to justice, insensibility to mercy. Therefore these vices have no connection with covetousness.

Obj. 2: Further, treachery, fraud and falsehood seem to pertain to the same thing, namely, the deceiving of one's neighbor. Therefore they should not be reckoned as different daughters of covetousness.

Obj. 3: Further, Isidore (Comment. in Deut.) enumerates nine daughters of covetousness; which are "lying, fraud, theft, perjury, greed of filthy lucre, false witnessing, violence, inhumanity, rapacity." Therefore the former reckoning of daughters is insufficient.

Obj. 4: Further, the Philosopher (Ethic. iv, 1) mentions many kinds of vices as belonging to covetousness which he calls illiberality, for he speaks of those who are "sparing, tight-fisted, skinflints [*
kyminopristes
], misers [* kimbikes ], who do illiberal deeds," and of those who "batten on whoredom, usurers, gamblers, despoilers of the dead, and robbers." Therefore it seems that the aforesaid enumeration is insufficient.

Obj. 5: Further, tyrants use much violence against their subjects. But the Philosopher says (Ethic. iv, 1) that "tyrants who destroy cities and despoil sacred places are not to be called illiberal," i.e. covetous. Therefore violence should not be reckoned a daughter of covetousness.

A: [Reply to Obj. 1 not found/parsed]