WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It seems that the brave man does not act for the sake of the good of his habit. For in matters of action the end, though first in intention, is last in execution. Now the act of fortitude, in the order of execution, follows the habit of fortitude. Therefore it is impossible for the brave man to act for the sake of the good of his habit.

Obj. 2: Further, Augustine says (De Trin. xiii): "We love virtues for the sake of happiness, and yet some make bold to counsel us to be virtuous," namely by saying that we should desire virtue for its own sake, "without loving happiness. If they succeed in their endeavor, we shall surely cease to love virtue itself, since we shall no longer love that for the sake of which alone we love virtue." But fortitude is a virtue. Therefore the act of fortitude is directed not to fortitude but to happiness.

Obj. 3: Further, Augustine says (De Morib. Eccl. xv) that "fortitude is love ready to bear all things for God's sake." Now God is not the habit of fortitude, but something better, since the end must needs be better than what is directed to the end. Therefore the brave man does not act for the sake of the good of his habit.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the brave man delights in his act. For "delight is the unhindered action of a connatural habit" (Ethic. x, 4, 6, 8). Now the brave deed proceeds from a habit which acts after the manner of nature. Therefore the brave man takes pleasure in his act.

Obj. 2: Further, Ambrose, commenting on Gal. 5:22, "But the fruit of the Spirit is charity, joy, peace," says that deeds of virtue are called "fruits because they refresh man's mind with a holy and pure delight." Now the brave man performs acts of virtue. Therefore he takes pleasure in his act.

Obj. 3: Further, the weaker is overcome by the stronger. Now the brave man has a stronger love for the good of virtue than for his own body, which he exposes to the danger of death. Therefore the delight in the good of virtue banishes the pain of the body; and consequently the brave man does all things with pleasure.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fortitude does not deal chiefly with sudden occurrences. For it would seem that things occur suddenly when they are unforeseen. But Tully says (De Invent. Rhet. ii) that "fortitude is the deliberate facing of danger, and bearing of toil." Therefore fortitude does not deal chiefly with sudden happenings.

Obj. 2: Further, Ambrose says (De Offic. i): "The brave man is not unmindful of what may be likely to happen; he takes measures beforehand, and looks out as from the conning-tower of his mind, so as to encounter the future by his forethought, lest he should say afterwards: This befell me because I did not think it could possibly happen." But it is not possible to be prepared for the future in the case of sudden occurrences. Therefore the operation of fortitude is not concerned with sudden happenings.

Obj. 3: Further, the Philosopher says (Ethic. iii, 8) that the "brave man is of good hope." But hope looks forward to the future, which is inconsistent with sudden occurrences. Therefore the operation of fortitude is not concerned with sudden happenings.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the brave man does not use anger in his action. For no one should employ as an instrument of his action that which he cannot use at will. Now man cannot use anger at will, so as to take it up and lay it aside when he will. For, as the Philosopher says (De Memoria ii), when a bodily passion is in movement, it does not rest at once just as one wishes. Therefore a brave man should not employ anger for his action.

Obj. 2: Further, if a man is competent to do a thing by himself, he should not seek the assistance of something weaker and more imperfect. Now the reason is competent to achieve by itself deeds of fortitude, wherein anger is impotent: wherefore Seneca says (De Ira i): "Reason by itself suffices not only to make us prepared for action but also to accomplish it. In fact is there greater folly than for reason to seek help from anger? the steadfast from the unstaid, the trusty from the untrustworthy, the healthy from the sick?" Therefore a brave man should not make use of anger.

Obj. 3: Further, just as people are more earnest in doing deeds of fortitude on account of anger, so are they on account of sorrow or desire; wherefore the Philosopher says (Ethic. iii, 8) that wild beasts are incited to face danger through sorrow or pain, and adulterous persons dare many things for the sake of desire. Now fortitude employs neither sorrow nor desire for its action. Therefore in like manner it should not employ anger.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fortitude is not a cardinal virtue. For, as stated above (A. 10), anger is closely allied with fortitude. Now anger is not accounted a principal passion; nor is daring which belongs to fortitude. Therefore neither should fortitude be reckoned a cardinal virtue.

Obj. 2: Further, the object of virtue is good. But the direct object of fortitude is not good, but evil, for it is endurance of evil and toil, as Tully says (De Invent. Rhet. ii). Therefore fortitude is not a cardinal virtue.

Obj. 3: Further, the cardinal virtues are about those things upon which human life is chiefly occupied, just as a door turns upon a hinge (
cardine
). But fortitude is about dangers of death which are of rare occurrence in human life. Therefore fortitude should not be reckoned a cardinal or principal virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fortitude excels among all other virtues. For Ambrose says (De Offic. i): "Fortitude is higher, so to speak, than the rest."

Obj. 2: Further, virtue is about that which is difficult and good. But fortitude is about most difficult things. Therefore it is the greatest of the virtues.

Obj. 3: Further, the person of a man is more excellent than his possessions. But fortitude is about a man's person, for it is this that a man exposes to the danger of death for the good of virtue: whereas justice and the other moral virtues are about other and external things. Therefore fortitude is the chief of the moral virtues.

Obj. 4:
On the contrary,
Tully says (De Offic. i): "Justice is the most resplendent of the virtues and gives its name to a good man."

Obj. 5: Further, the Philosopher says (Rhet. i, 19): "Those virtues must needs be greatest which are most profitable to others." Now liberality seems to be more useful than fortitude. Therefore it is a greater virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that martyrdom is not an act of virtue. For all acts of virtue are voluntary. But martyrdom is sometimes not voluntary, as in the case of the Innocents who were slain for Christ's sake, and of whom Hilary says (Super Matth. i) that "they attained the ripe age of eternity through the glory of martyrdom." Therefore martyrdom is not an act of virtue.

Obj. 2: Further, nothing unlawful is an act of virtue. Now it is unlawful to kill oneself, as stated above (Q. 64, A. 5), and yet martyrdom is achieved by so doing: for Augustine says (De Civ. Dei i) that "during persecution certain holy women, in order to escape from those who threatened their chastity, threw themselves into a river, and so ended their lives, and their martyrdom is honored in the Catholic Church with most solemn veneration." Therefore martyrdom is not an act of virtue.

Obj. 3: Further, it is praiseworthy to offer oneself to do an act of virtue. But it is not praiseworthy to court martyrdom, rather would it seem to be presumptuous and rash. Therefore martyrdom is not an act of virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that martyrdom is not an act of fortitude. For the Greek
martyr
signifies a witness. Now witness is borne to the faith of Christ. according to Acts 1:8, "You shall be witnesses unto Me," etc. and Maximus says in a sermon: "The mother of martyrs is the Catholic faith which those glorious warriors have sealed with their blood." Therefore martyrdom is an act of faith rather than of fortitude.

Obj. 2: Further, a praiseworthy act belongs chiefly to the virtue which inclines thereto, is manifested thereby, and without which the act avails nothing. Now charity is the chief incentive to martyrdom: Thus Maximus says in a sermon: "The charity of Christ is victorious in His martyrs." Again the greatest proof of charity lies in the act of martyrdom, according to John 15:13, "Greater love than this no man hath, that a man lay down his life for his friends." Moreover without charity martyrdom avails nothing, according to 1 Cor. 13:3, "If I should deliver my body to be burned, and have not charity, it profiteth me nothing." Therefore martyrdom is an act of charity rather than of fortitude.

Obj. 3: Further, Augustine says in a sermon on St. Cyprian: "It is easy to honor a martyr by singing his praises, but it is a great thing to imitate his faith and patience." Now that which calls chiefly for praise in a virtuous act, is the virtue of which it is the act. Therefore martyrdom is an act of patience rather than of fortitude.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that martyrdom is not an act of the greatest perfection. For seemingly that which is a matter of counsel and not of precept pertains to perfection, because, to wit, it is not necessary for salvation. But it would seem that martyrdom is necessary for salvation, since the Apostle says (Rom. 10:10), "With the heart we believe unto justice, but with the mouth confession is made unto salvation," and it is written (1 John 3:16), that "we ought to lay down our lives for the brethren." Therefore martyrdom does not pertain to perfection.

Obj. 2: Further, it seems to point to greater perfection that a man give his soul to God, which is done by obedience, than that he give God his body, which is done by martyrdom: wherefore Gregory says (Moral. xxxv) that "obedience is preferable to all sacrifices." Therefore martyrdom is not an act of the greatest perfection.

Obj. 3: Further, it would seem better to do good to others than to maintain oneself in good, since the "good of the nation is better than the good of the individual," according to the Philosopher (Ethic. i, 2). Now he that suffers martyrdom profits himself alone, whereas he that teaches does good to many. Therefore the act of teaching and guiding subjects is more perfect than the act of martyrdom.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that death is not essential to martyrdom. For Jerome says in a sermon on the Assumption (Epist. ad Paul. et Eustoch.): "I should say rightly that the Mother of God was both virgin and martyr, although she ended her days in peace": and Gregory says (Hom. iii in Evang.): "Although persecution has ceased to offer the opportunity, yet the peace we enjoy is not without its martyrdom, since even if we no longer yield the life of the body to the sword, yet do we slay fleshly desires in the soul with the sword of the spirit." Therefore there can be martyrdom without suffering death.

Obj. 2: Further, we read of certain women as commended for despising life for the sake of safeguarding the integrity of the flesh: wherefore seemingly the integrity of chastity is preferable to the life of the body. Now sometimes the integrity of the flesh has been forfeited or has been threatened in confession of the Christian faith, as in the case of Agnes and Lucy. Therefore it seems that the name of martyr should be accorded to a woman who forfeits the integrity of the flesh for the sake of Christ's faith, rather than if she were to forfeit even the life of the body: wherefore also Lucy said: "If thou causest me to be violated against my will, my chastity will gain me a twofold crown."

Obj. 3: Further, martyrdom is an act of fortitude. But it belongs to fortitude to brave not only death but also other hardships, as Augustine declares (Music. vi). Now there are many other hardships besides death, which one may suffer for Christ's faith, namely imprisonment, exile, being stripped of one's goods, as mentioned in Heb. 10:34, for which reason we celebrate the martyrdom of Pope Saint Marcellus, notwithstanding that he died in prison. Therefore it is not essential to martyrdom that one suffer the pain of death.

Obj. 4: Further, martyrdom is a meritorious act, as stated above (A. 2, ad 1; A. 3). Now it cannot be a meritorious act after death. Therefore it is before death; and consequently death is not essential to martyrdom.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that faith alone is the cause of martyrdom. For it is written (1 Pet. 4:15, 16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer.

Obj. 2: Further, a martyr is a kind of witness. But witness is borne to the truth alone. Now one is not called a martyr for bearing witness to any truth, but only for witnessing to the Divine truth, otherwise a man would be a martyr if he were to die for confessing a truth of geometry or some other speculative science, which seems ridiculous. Therefore faith alone is the cause of martyrdom.

Obj. 3: Further, those virtuous deeds would seem to be of most account which are directed to the common good, since "the good of the nation is better than the good of the individual," according to the Philosopher (Ethic. i, 2). If, then, some other good were the cause of martyrdom, it would seem that before all those would be martyrs who die for the defense of their country. Yet this is not consistent with Church observance, for we do not celebrate the martyrdom of those who die in a just war. Therefore faith alone is the cause of martyrdom.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fear is not a sin. For fear is a passion, as stated above (I-II, Q. 23, A. 4; Q. 42). Now we are neither praised nor blamed for passions, as stated in
Ethic.
ii. Since then every sin is blameworthy, it seems that fear is not a sin.

Obj. 2: Further, nothing that is commanded in the Divine Law is a sin: since the "law of the Lord is unspotted" (Ps. 18:8). Yet fear is commanded in God's law, for it is written (Eph. 6:5): "Servants, be obedient to them that are your lords according to the flesh, with fear and trembling." Therefore fear is not a sin.

Obj. 3: Further, nothing that is naturally in man is a sin, for sin is contrary to nature according to Damascene (De Fide Orth. iii). Now fear is natural to man: wherefore the Philosopher says (Ethic. iii, 7) that "a man would be insane or insensible to pain, if nothing, not even earthquakes nor deluges, inspired him with fear." Therefore fear is not a sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that the sin of fear is not contrary to fortitude: because fortitude is about dangers of death, as stated above (Q. 123, AA. 4, 5). But the sin of fear is not always connected with dangers of death, for a gloss on Ps. 127:1, "Blessed are all they that fear the Lord," says that "it is human fear whereby we dread to suffer carnal dangers, or to lose worldly goods." Again a gloss on Matt. 27:44, "He prayed the third time, saying the selfsame word," says that "evil fear is threefold, fear of death, fear of pain, and fear of contempt." Therefore the sin of fear is not contrary to fortitude.

Obj. 2: Further, the chief reason why a man is commended for fortitude is that he exposes himself to the danger of death. Now sometimes a man exposes himself to death through fear of slavery or shame. Thus Augustine relates (De Civ. Dei i) that Cato, in order not to be Caesar's slave, gave himself up to death. Therefore the sin of fear bears a certain likeness to fortitude instead of being opposed thereto.

Obj. 3: Further, all despair arises from fear. But despair is opposed not to fortitude but to hope, as stated above (Q. 20, A. 1; I-II, Q. 40, A. 4). Neither therefore is the sin of fear opposed to fortitude.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fear is not a mortal sin. For, as stated above (I-II, Q. 23, A. 1), fear is in the irascible faculty which is a part of the sensuality. Now there is none but venial sin in the sensuality, as stated above (I-II, Q. 74, A. 4). Therefore fear is not a mortal sin.

Obj. 2: Further, every mortal sin turns the heart wholly from God. But fear does not this, for a gloss on Judges 7:3, "Whosoever is fearful," etc., says that "a man is fearful when he trembles at the very thought of conflict; yet he is not so wholly terrified at heart, but that he can rally and take courage." Therefore fear is not a mortal sin.

Obj. 3: Further, mortal sin is a lapse not only from perfection but also from a precept. But fear does not make one lapse from a precept, but only from perfection; for a gloss on Deut. 20:8, "What man is there that is fearful and fainthearted?" says: "We learn from this that no man can take up the profession of contemplation or spiritual warfare, if he still fears to be despoiled of earthly riches." Therefore fear is not a mortal sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fear does not excuse from sin. For fear is a sin, as stated above (A. 1). But sin does not excuse from sin, rather does it aggravate it. Therefore fear does not excuse from sin.

Obj. 2: Further, if any fear excuses from sin, most of all would this be true of the fear of death, to which, as the saying is, a courageous man is subject. Yet this fear, seemingly, is no excuse, because, since death comes, of necessity, to all, it does not seem to be an object of fear. Therefore fear does not excuse from sin.

Obj. 3: Further, all fear is of evil, either temporal or spiritual. Now fear of spiritual evil cannot excuse sin, because instead of inducing one to sin, it withdraws one from sin: and fear of temporal evil does not excuse from sin, because according to the Philosopher (Ethic. iii, 6), "one should not fear poverty, nor sickness, nor anything that is not a result of one's own wickedness." Therefore it seems that in no sense does fear excuse from sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fearlessness is not a sin. For that which is reckoned to the praise of a just man is not a sin. Now it is written in praise of the just man (Prov. 28:1): "The just, bold as a lion, shall be without dread." Therefore it is not a sin to be without fear.

Obj. 2: Further, nothing is so fearful as death, according to the Philosopher (Ethic. iii, 6). Yet one ought not to fear even death, according to Matt. 10:28, "Fear ye not them that kill the body," etc., nor anything that can be inflicted by man, according to Isa. 51:12, "Who art thou, that thou shouldst be afraid of a mortal man?" Therefore it is not a sin to be fearless.

Obj. 3: Further, fear is born of love, as stated above (Q. 125, A. 2). Now it belongs to the perfection of virtue to love nothing earthly, since according to Augustine (De Civ. Dei xiv), "the love of God to the abasement of self makes us citizens of the heavenly city." Therefore it is seemingly not a sin to fear nothing earthly.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that fearlessness is not opposed to fortitude. For we judge of habits by their acts. Now no act of fortitude is hindered by a man being fearless: since if fear be removed, one is both brave to endure, and daring to attack. Therefore fearlessness is not opposed to fortitude.

Obj. 2: Further, fearlessness is a vice, either through lack of due love, or on account of pride, or by reason of folly. Now lack of due love is opposed to charity, pride is contrary to humility, and folly to prudence or wisdom. Therefore the vice of fearlessness is not opposed to fortitude.

Obj. 3: Further, vices are opposed to virtue and extremes to the mean. But one mean has only one extreme on the one side. Since then fortitude has fear opposed to it on the one side and daring on the other, it seems that fearlessness is not opposed thereto.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It seems that daring is not a sin. For it is written (Job 39:21) concerning the horse, by which according to Gregory (Moral. xxxi) the godly preacher is denoted, that "he goeth forth boldly to meet armed men [*Vulg.: 'he pranceth boldly, he goeth forth to meet armed men']." But no vice redounds to a man's praise. Therefore it is not a sin to be daring.

Obj. 2: Further, according to the Philosopher (Ethic. vi, 9), "one should take counsel in thought, and do quickly what has been counseled." But daring helps this quickness in doing. Therefore daring is not sinful but praiseworthy.

Obj. 3: Further, daring is a passion caused by hope, as stated above (I-II, Q. 45, A. 2) when we were treating of the passions. But hope is accounted not a sin but a virtue. Neither therefore should daring be accounted a sin.

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

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