Of the Parts of Temperance, in General

Of the Parts of Temperance, in General — St. Thomas Aquinas asks: Whether the parts of temperance are rightly assigned?.

We must now consider the parts of temperance: we shall consider these same parts (1) in general; (2) each of them in particular.

Article 1: Whether the parts of temperance are rightly assigned?

As stated above (Q,128), a cardinal virtue may have three kinds of parts, namely integral, subjective, and potential. The integral parts of a virtue are the conditions the concurrence of which are necessary for virtue: and in this respect there are two integral parts of temperance, "shamefacedness," whereby one recoils from the disgrace that is contrary to temperance, and "honesty," whereby one loves the beauty of temperance. For, as stated above (), temperance more than any other virtue lays claim to a certain comeliness, and the vices of intemperance excel others in disgrace.

The subjective parts of a virtue are its species: and the species of a virtue have to be differentiated according to the difference of matter or object. Now temperance is about pleasures of touch, which are of two kinds. For some are directed to nourishment: and in these as regards meat, there is "abstinence," and as regards drink properly there is "sobriety." Other pleasures are directed to the power of procreation, and in these as regards the principal pleasure of the act itself of procreation, there is "chastity," and as to the pleasures incidental to the act, resulting, for instance, from kissing, touching, or fondling, we have "purity."

The potential parts of a principal virtue are called secondary virtues: for while the principal virtue observes the mode in some principal matter, these observe the mode in some other matter wherein moderation is not so difficult. Now it belongs to temperance to moderate pleasures of touch, which are most difficult to moderate. Wherefore any virtue that is effective of moderation in some matter or other, and restrains the appetite in its impulse towards something, may be reckoned a part of temperance, as a virtue annexed thereto.

This happens in three ways: first, in the inward movements of the soul; secondly, in the outward movements and actions of the body; thirdly, in outward things. Now besides the movement of concupiscence, which temperance moderates and restrains, we find in the soul three movements towards a particular object. In the first place there is the movement of the will when stirred by the impulse of passion: and this movement is restrained by "continence," the effect of which is that, although a man suffer immoderate concupiscences, his will does not succumb to them. Another inward movement towards something is the movement of hope, and of the resultant daring, and this is moderated or restrained by "humility." The third movement is that of anger, which tends towards revenge, and this is restrained by "meekness" or "mildness."

With regard to bodily movements and actions, moderation and restraint is the effect of "modesty," which, according to Andronicus, has three parts. The first of these enables one to discern what to do and what not to do, and to observe the right order, and to persevere in what we do: this he assigns to "method." The second is that a man observe decorum in what he does, and this he ascribes to "refinement." The third has to do with the conversation or any other intercourse between a man and his friends, and this is called "gravity."

With regard to external things, a twofold moderation has to be observed. First, we must not desire too many, and to this Macrobius assigns "lowliness," and Andronicus "contentment"; secondly, we must not be too nice in our requirements, and to this Macrobius ascribes "moderation," Andronicus "simplicity."