WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
Q: Objection 1: It would seem that defect is not a cause of fear. Because those who are in power are very much feared. But defect is contrary to power. Therefore defect is not a cause of fear.

Obj. 2: Further, the defect of those who are already being executed is extreme. But such like do not fear as stated in
Rhet.
ii, 5. Therefore defect is not a cause of fear.

Obj. 3: Further, contests arise from strength not from defect. But "those who contend fear those who contend with them" (Rhet. ii, 5). Therefore defect is not a cause of fear.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fear does not cause contraction. For when contraction takes place, the heat and vital spirits are withdrawn inwardly. But accumulation of heat and vital spirits in the interior parts of the body, dilates the heart unto endeavors of daring, as may be seen in those who are angered: while the contrary happens in those who are afraid. Therefore fear does not cause contraction.

Obj. 2: Further, when, as a result of contraction, the vital spirits and heat are accumulated in the interior parts, man cries out, as may be seen in those who are in pain. But those who fear utter nothing: on the contrary they lose their speech. Therefore fear does not cause contraction.

Obj. 3: Further, shame is a kind of fear, as stated above (Q. 41, A. 4). But "those who are ashamed blush," as Cicero (De Quaest. Tusc. iv, 8), and the Philosopher (Ethic. iv, 9) observe. But blushing is an indication, not of contraction, but of the reverse. Therefore contraction is not an effect of fear.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fear does not make one suitable for counsel. For the same thing cannot be conducive to counsel, and a hindrance thereto. But fear hinders counsel: because every passion disturbs repose, which is requisite for the good use of reason. Therefore fear does not make a man suitable for counsel.

Obj. 2: Further, counsel is an act of reason, in thinking and deliberating about the future. But a certain fear "drives away all thought, and dislocates the mind," as Cicero observes (De Quaest. Tusc. iv, 8). Therefore fear does not conduce to counsel, but hinders it.

Obj. 3: Further, just as we have recourse to counsel in order to avoid evil, so do we, in order to attain good things. But whereas fear is of evil to be avoided, so is hope of good things to be obtained. Therefore fear is not more conducive to counsel, than hope is.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that trembling is not an effect of fear. Because trembling is occasioned by cold; thus we observe that a cold person trembles. Now fear does not seem to make one cold, but rather to cause a parching heat: a sign whereof is that those who fear are thirsty, especially if their fear be very great, as in the case of those who are being led to execution. Therefore fear does not cause trembling.

Obj. 2: Further, faecal evacuation is occasioned by heat; hence laxative medicines are generally warm. But these evacuations are often caused by fear. Therefore fear apparently causes heat; and consequently does not cause trembling.

Obj. 3: Further, in fear, the heat is withdrawn from the outer to the inner parts of the body. If, therefore, man trembles in his outward parts, through the heat being withdrawn thus; it seems that fear should cause this trembling in all the external members. But such is not the case. Therefore trembling of the body is not caused by fear.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that fear hinders action. For action is hindered chiefly by a disturbance in the reason, which directs action. But fear disturbs reason, as stated above (A. 2). Therefore fear hinders action.

Obj. 2: Further, those who fear while doing anything, are more apt to fail: thus a man who walks on a plank placed aloft, easily falls through fear; whereas, if he were to walk on the same plank down below, he would not fall, through not being afraid. Therefore fear hinders action.

Obj. 3: Further, laziness or sloth is a kind of fear. But laziness hinders action. Therefore fear does too.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that daring is not contrary to fear. For Augustine says (QQ. 83, qu. 31) that "daring is a vice." Now vice is contrary to virtue. Since, therefore, fear is not a virtue but a passion, it seems that daring is not contrary to fear.

Obj. 2: Further, to one thing there is one contrary. But hope is contrary to fear. Therefore daring is not contrary to fear.

Obj. 3: Further, every passion excludes its opposite. But fear excludes safety; for Augustine says (Confess. ii, 6) that "fear takes forethought for safety." Therefore safety is contrary to fear. Therefore daring is not contrary to fear.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that daring does not ensue from hope. Because daring regards evil and fearful things, as stated in
Ethic.
iii, 7. But hope regards good things, as stated above (Q. 40, A. 1). Therefore they have different objects and are not in the same order. Therefore daring does not ensue from hope.

Obj. 2: Further, just as daring is contrary to fear, so is despair contrary to hope. But fear does not ensue from despair: in fact, despair excludes fear, as the Philosopher says (Rhet. ii, 5). Therefore daring does not result from hope.

Obj. 3: Further, daring is intent on something good, viz. victory. But it belongs to hope to tend to that which is good and difficult. Therefore daring is the same as hope; and consequently does not result from it.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that some defect is a cause of daring. For the Philosopher says (De Problem. xxvii, 4) that "lovers of wine are strong and daring." But from wine ensues the effect of drunkenness. Therefore daring is caused by a defect.

Obj. 2: Further, the Philosopher says (Rhet. ii, 5) that "those who have no experience of danger are bold." But want of experience is a defect. Therefore daring is caused by a defect.

Obj. 3: Further, those who have suffered wrongs are wont to be daring; "like the beasts when beaten," as stated in
Ethic.
iii, 5. But the suffering of wrongs pertains to defect. Therefore daring is caused by a defect.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the daring are not more eager at first than in the midst of danger. Because trembling is caused by fear, which is contrary to daring, as stated above (A. 1; Q. 44, A. 3). But the daring sometimes tremble at first, as the Philosopher says (De Problem. xxvii, 3). Therefore they are not more eager at first than in the midst of danger.

Obj. 2: Further, passion is intensified by an increase in its object: thus since a good is lovable, what is better is yet more lovable. But the object of daring is something difficult. Therefore the greater the difficulty, the greater the daring. But danger is more arduous and difficult when present. It is then therefore that daring is greatest.

Obj. 3: Further, anger is provoked by the infliction of wounds. But anger causes daring; for the Philosopher says (Rhet. ii, 5) that "anger makes man bold." Therefore when man is in the midst of danger and when he is being beaten, then is he most daring.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger is not a special passion. For the irascible power takes its name from anger (
ira
). But there are several passions in this power, not only one. Therefore anger is not one special passion.

Obj. 2: Further, to every special passion there is a contrary passion; as is evident by going through them one by one. But no passion is contrary to anger, as stated above (Q. 23, A. 3). Therefore anger is not a special passion.

Obj. 3: Further, one special passion does not include another. But anger includes several passions: since it accompanies sorrow, pleasure, and hope, as the Philosopher states (Rhet. ii, 2). Therefore anger is not a special passion.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the object of anger is evil. For Gregory of Nyssa says [*Nemesius, De Nat. Hom. xxi.] that anger is "the sword-bearer of desire," inasmuch, to wit, as it assails whatever obstacle stands in the way of desire. But an obstacle has the character of evil. Therefore anger regards evil as its object.

Obj. 2: Further, anger and hatred agree in their effect, since each seeks to inflict harm on another. But hatred regards evil as its object, as stated above (Q. 29, A. 1). Therefore anger does also.

Obj. 3: Further, anger arises from sorrow; wherefore the Philosopher says (Ethic. viii, 6) that "anger acts with sorrow." But evil is the object of sorrow. Therefore it is also the object of anger.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger is in the concupiscible faculty. For Cicero says (De Quaest. Tusc. iv, 9) that anger is a kind of "desire." But desire is in the concupiscible faculty. Therefore anger is too.

Obj. 2: Further, Augustine says in his Rule, that "anger grows into hatred": and Cicero says (De Quaest. Tusc. iv, 9) that "hatred is inveterate anger." But hatred, like love, is a concupiscible passion. Therefore anger is in the concupiscible faculty.

Obj. 3: Further, Damascene (De Fide Orth. ii, 16) and Gregory of Nyssa [*Nemesius, De Nat. Hom. xxi.] say that "anger is made up of sorrow and desire." Both of these are in the concupiscible faculty. Therefore anger is a concupiscible passion.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger does not require an act of reason. For, since anger is a passion, it is in the sensitive appetite. But the sensitive appetite follows an apprehension, not of reason, but of the sensitive faculty. Therefore anger does not require an act of reason.

Obj. 2: Further, dumb animals are devoid of reason: and yet they are seen to be angry. Therefore anger does not require an act of reason.

Obj. 3: Further, drunkenness fetters the reason; whereas it is conducive to anger. Therefore anger does not require an act of reason.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger is not more natural than desire. Because it is proper to man to be by nature a gentle animal. But "gentleness is contrary to anger," as the Philosopher states (Rhet. ii, 3). Therefore anger is no more natural than desire, in fact it seems to be altogether unnatural to man.

Obj. 2: Further, reason is contrasted with nature: since those things that act according to reason, are not said to act according to nature. Now "anger requires an act of reason, but desire does not," as stated in
Ethic.
vii, 6. Therefore desire is more natural than anger.

Obj. 3: Further, anger is a craving for vengeance: while desire is a craving for those things especially which are pleasant to the touch, viz. for pleasures of the table and for sexual pleasures. But these things are more natural to man than vengeance. Therefore desire is more natural than anger.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger is more grievous than hatred. For it is written (Prov. 27:4) that "anger hath no mercy, nor fury when it breaketh forth." But hatred sometimes has mercy. Therefore anger is more grievous than hatred.

Obj. 2: Further, it is worse to suffer evil and to grieve for it, than merely to suffer it. But when a man hates, he is contented if the object of his hatred suffer evil: whereas the angry man is not satisfied unless the object of his anger know it and be aggrieved thereby, as the Philosopher says (Rhet. ii, 4). Therefore, anger is more grievous than hatred.

Obj. 3: Further, a thing seems to be so much the more firm according as more things concur to set it up: thus a habit is all the more settled through being caused by several acts. But anger is caused by the concurrence of several passions, as stated above (A. 1): whereas hatred is not. Therefore anger is more settled and more grievous than hatred.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger is not only towards those to whom one has an obligation of justice. For there is no justice between man and irrational beings. And yet sometimes one is angry with irrational beings; thus, out of anger, a writer throws away his pen, or a rider strikes his horse. Therefore anger is not only towards those to whom one has an obligation of justice.

Obj. 2: Further, "there is no justice towards oneself . . . nor is there justice towards one's own" (Ethic. v, 6). But sometimes a man is angry with himself; for instance, a penitent, on account of his sin; hence it is written (Ps. 4:5): "Be ye angry and sin not." Therefore anger is not only towards those with whom one has a relation of justice.

Obj. 3: Further, justice and injustice can be of one man towards an entire class, or a whole community: for instance, when the state injures an individual. But anger is not towards a class but only towards an individual, as the Philosopher states (Rhet. ii, 4). Therefore properly speaking, anger is not towards those with whom one is in relation of justice or injustice.

The contrary, however, may be gathered from the Philosopher (Rhet. ii, 2, 3).

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that Damascene (De Fide Orth. ii, 16) unsuitably assigns three species of anger--"wrath," "ill-will" and "rancor." For no genus derives its specific differences from accidents. But these three are diversified in respect of an accident: because "the beginning of the movement of anger is called wrath (
cholos
), if anger continue it is called ill-will ( menis ); while rancor (
kotos
) is anger waiting for an opportunity of vengeance." Therefore these are not different species of anger.

Obj. 2: Further, Cicero says (De Quaest. Tusc. iv, 9) that "
excandescentia
(irascibility) is what the Greeks call thymosis , and is a kind of anger that arises and subsides intermittently"; while according to Damascene thymosis , is the same as kotos (rancor). Therefore kotos does not bide its time for taking vengeance, but in course of time spends itself.

Obj. 3: Further, Gregory (Moral. xxi, 4) gives three degrees of anger, namely, "anger without utterance, anger with utterance, and anger with perfection of speech," corresponding to the three degrees mentioned by Our Lord (Matt. 5:22): "Whosoever is angry with his brother" (thus implying "anger without utterance"), and then, "whosoever shall say to his brother, 'Raca'" (implying anger with utterance yet without full expression), and lastly, "whosoever shall say 'Thou fool'" (where we have "perfection of speech"). Therefore Damascene's division is imperfect, since it takes no account of utterance.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the motive of anger is not always something done against the one who is angry. Because man, by sinning, can do nothing against God; since it is written (Job 35:6): "If thy iniquities be multiplied, what shalt thou do against Him?" And yet God is spoken of as being angry with man on account of sin, according to Ps. 105:40: "The Lord was exceedingly angry with His people." Therefore it is not always on account of something done against him, that a man is angry.

Obj. 2: Further, anger is a desire for vengeance. But one may desire vengeance for things done against others. Therefore we are not always angry on account of something done against us.

Obj. 3: Further, as the Philosopher says (Rhet. ii, 2) man is angry especially with those "who despise what he takes a great interest in; thus men who study philosophy are angry with those who despise philosophy," and so forth. But contempt of philosophy does not harm the philosopher. Therefore it is not always a harm done to us that makes us angry.

Obj. 4: Further, he that holds his tongue when another insults him, provokes him to greater anger, as Chrysostom observes (Hom. xxii, in Ep. ad Rom.). But by holding his tongue he does the other no harm. Therefore a man is not always provoked to anger by something done against him.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that slight or contempt is not the sole motive of anger. For Damascene says (De Fide Orth. ii, 16) that we are angry "when we suffer, or think that we are suffering, an injury." But one may suffer an injury without being despised or slighted. Therefore a slight is not the only motive of anger.

Obj. 2: Further, desire for honor and grief for a slight belong to the same subject. But dumb animals do not desire honor. Therefore they are not grieved by being slighted. And yet "they are roused to anger, when wounded," as the Philosopher says (Ethic. iii, 8). Therefore a slight is not the sole motive of anger.

Obj. 3: Further, the Philosopher (Rhet. ii, 2) gives many other causes of anger, for instance, "being forgotten by others; that others should rejoice in our misfortunes; that they should make known our evils; being hindered from doing as we like." Therefore being slighted is not the only motive for being angry.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that a man's excellence is not the cause of his being more easily angry. For the Philosopher says (Rhet. ii, 2) that "some are angry especially when they are grieved, for instance, the sick, the poor, and those who are disappointed." But these things seem to pertain to defect. Therefore defect rather than excellence makes one prone to anger.

Obj. 2: Further, the Philosopher says (Rhet. ii, 2) that "some are very much inclined to be angry when they are despised for some failing or weakness of the existence of which there are grounds for suspicion; but if they think they excel in those points, they do not trouble." But a suspicion of this kind is due to some defect. Therefore defect rather than excellence is a cause of a man being angry.

Obj. 3: Further, whatever savors of excellence makes a man agreeable and hopeful. But the Philosopher says (Rhet. ii, 3) that "men are not angry when they play, make jokes, or take part in a feast, nor when they are prosperous or successful, nor in moderate pleasures and well-founded hope." Therefore excellence is not a cause of anger.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that a person's defect is not a reason for being more easily angry with him. For the Philosopher says (Rhet. ii, 3) that "we are not angry with those who confess and repent and humble themselves; on the contrary, we are gentle with them. Wherefore dogs bite not those who sit down." But these things savor of littleness and defect. Therefore littleness of a person is a reason for being less angry with him.

Obj. 2: Further, there is no greater defect than death. But anger ceases at the sight of death. Therefore defect of a person does not provoke anger against him.

Obj. 3: Further, no one thinks little of a man through his being friendly towards him. But we are more angry with friends, if they offend us or refuse to help us; hence it is written (Ps. 54:13): "If my enemy had reviled me I would verily have borne with it." Therefore a person's defect is not a reason for being more easily angry with him.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger does not cause pleasure. Because sorrow excludes pleasure. But anger is never without sorrow, since, as stated in
Ethic.
vii, 6, "everyone that acts from anger, acts with pain." Therefore anger does not cause pleasure.

Obj. 2: Further, the Philosopher says (Ethic. iv, 5) that "vengeance makes anger to cease, because it substitutes pleasure for pain": whence we may gather that the angry man derives pleasure from vengeance, and that vengeance quells his anger. Therefore on the advent of pleasure, anger departs: and consequently anger is not an effect united with pleasure.

Obj. 3: Further, no effect hinders its cause, since it is conformed to its cause. But pleasure hinders anger as stated in
Rhet.
ii, 3. Therefore pleasure is not an effect of anger.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that heat is not above all the effect of anger. For fervor, as stated above (Q. 28, A. 5; Q. 37, A. 2), belongs to love. But love, as above stated, is the beginning and cause of all the passions. Since then the cause is more powerful than its effect, it seems that anger is not the chief cause of fervor.

Obj. 2: Further, those things which, of themselves, arouse fervor, increase as time goes on; thus love grows stronger the longer it lasts. But in course of time anger grows weaker; for the Philosopher says (Rhet. ii, 3) that "time puts an end to anger." Therefore fervor is not the proper effect of anger.

Obj. 3: Further, fervor added to fervor produces greater fervor. But "the addition of a greater anger banishes already existing anger," as the Philosopher says (Rhet. ii, 3). Therefore anger does not cause fervor.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger does not hinder the use of reason. Because that which presupposes an act of reason, does not seem to hinder the use of reason. But "anger listens to reason," as stated in
Ethic.
vii, 6. Therefore anger does not hinder reason.

Obj. 2: Further, the more the reason is hindered, the less does a man show his thoughts. But the Philosopher says (Ethic. vii, 6) that "an angry man is not cunning but is open." Therefore anger does not seem to hinder the use of reason, as desire does; for desire is cunning, as he also states (Ethic. vii, 6.).

Obj. 3: Further, the judgment of reason becomes more evident by juxtaposition of the contrary: because contraries stand out more clearly when placed beside one another. But this also increases anger: for the Philosopher says (Rhet. ii, 2) that "men are more angry if they receive unwonted treatment; for instance, honorable men, if they be dishonored": and so forth. Therefore the same cause increases anger, and facilitates the judgment of reason. Therefore anger does not hinder the judgment of reason.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that anger does not cause taciturnity. Because taciturnity is opposed to speech. But increase in anger conduces to speech; as is evident from the degrees of anger laid down by Our Lord (Matt. 5:22): where He says: "Whosoever is angry with his brother"; and " . . . whosoever shall say to his brother, 'Raca'"; and " . . . whosoever shall say to his brother, 'Thou fool.'" Therefore anger does not cause taciturnity.

Obj. 2: Further, through failing to obey reason, man sometimes breaks out into unbecoming words: hence it is written (Prov. 25:28): "As a city that lieth open and is not compassed with walls, so is a man that cannot refrain his own spirit in speaking." But anger, above all, hinders the judgment of reason, as stated above (A. 3). Consequently above all it makes one break out into unbecoming words. Therefore it does not cause taciturnity.

Obj. 3: Further, it is written (Matt. 12:34): "Out of the abundance of the heart the mouth speaketh." But anger, above all, causes a disturbance in the heart, as stated above (A. 2). Therefore above all it conduces to speech. Therefore it does not cause taciturnity.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that habit is not a quality. For Augustine says (QQ. lxxxiii, qu. 73): "this word 'habit' is derived from the verb 'to have.'" But "to have" belongs not only to quality, but also to the other categories: for we speak of ourselves as "having" quantity and money and other like things. Therefore habit is not a quality.

Obj. 2: Further, habit is reckoned as one of the predicaments; as may be clearly seen in the
Book on the Predicaments
(Categor. vi). But one predicament is not contained under another. Therefore habit is not a quality.

Obj. 3: Further, "every habit is a disposition," as is stated in the
Book of the Predicaments
(Categor. vi). Now disposition is "the order of that which has parts," as stated in Metaph. v, text. 24. But this belongs to the predicament Position. Therefore habit is not a quality.

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