Part, Question

 9001   2, 139 |            virtues are either natural to man, as stated above (FS, ~Q[
 9002   2, 139 |                   namely, fear, ~whereby man is withheld from the pleasures
 9003   2, 139 |              secondary object whatever a man shuns in ~order to avoid
 9004   2, 139 |                 avoid offending God. Now man stands in the greatest need
 9005   2, 139 |              since ~temperance withdraws man from things which seduce
 9006   2, 139 |             which are most seductive to ~man, it is a special virtue,
 9007   2, 139 |                 1 Para. 1/1~Reply OBJ 1: Man's appetite is corrupted
 9008   2, 139 |                that they are natural to ~man, as we shall state further
 9009   2, 139 |                 hold the lowest place in man, ~and are becoming to him
 9010   2, 139 |                  which above all hinders man from being defiled. In like ~
 9011   2, 139 |              says (Etym. x): "An honest ~man is one who has no defilement,
 9012   2, 139 |                   bring most dishonor on man, as we shall state further
 9013   2, 139 |                  flight: because, when a man ~flies from sensible and
 9014   2, 139 |                  to moral virtue to make man while flying from evil to
 9015   2, 139 |             certain evils, against which man needs firmness of mind,
 9016   2, 139 |             wherefore the devil promised man knowledge, ~saying (Gn.
 9017   2, 139 |                may also reply that ~if a man can control the greatest
 9018   2, 139 |                  things, when, to wit, a man tends to that which is proportionate ~
 9019   2, 139 |                play a different part in ~man and in other animals. For
 9020   2, 139 |                  food. On the other hand man derives pleasure from the
 9021   2, 139 |                  becomingness, as when a man is pleased ~at a well-harmonized
 9022   2, 139 |             which are ~more necessary to man's life than sexual pleasures,
 9023   2, 139 |                 Testaments the temperate man finds confirmation of the
 9024   2, 139 |               order of reason: because ~"man's good is to be in accord
 9025   2, 139 |         pleasurable objects that ~are at man's disposal, are directed
 9026   2, 139 |                  11) that "the temperate man desires pleasant things
 9027   2, 139 |                 says that the "temperate man also desires other pleasant ~
 9028   2, 139 |                  11) that "the temperate man makes use ~of pleasant things
 9029   2, 139 |                xxi) that the ~"temperate man considers the need" not
 9030   2, 139 |                the relations between one man and ~another, while fortitude
 9031   2, 139 |                   pleasures which affect man himself. Hence it is evident
 9032   2, 140 |               Para. 1/1~OBJ 2: Further, "man's good is to be in accord
 9033   2, 140 |              touch ~is most conducive to man's progress in the good of
 9034   2, 140 |                  that are necessary for ~man's life. Wherefore the natural
 9035   2, 140 |              natural order requires that man should make use ~of these
 9036   2, 140 |                as they are necessary for man's well-being, ~as regards
 9037   2, 140 |                   1/1~Reply OBJ 2: Since man cannot use his reason without
 9038   2, 140 |                 the FP, Q[84], AA[7],8, ~man needs to sustain his body
 9039   2, 140 |                 of reason cannot be in a man if he abstain from all ~
 9040   2, 140 |           greater ~or less, according as man needs more or less the powers
 9041   2, 140 |                 which is in keeping with man's excellence in so far as ~
 9042   2, 140 |               surmounted, the less is ~a man to be reproached for failure,
 9043   2, 140 |              fact it is pardonable, if a man ~is mastered by strong and
 9044   2, 140 |              than intemperance, since no man desires to be ~intemperate,
 9045   2, 140 |             secondly, on the part of the man who ~sins: and in both ways
 9046   2, 140 |                again, on the part of the man who sins, and this for ~
 9047   2, 140 |                  the more sound-minded a man is, the more ~grievous his
 9048   2, 140 |                actions of an intemperate man are more voluntary individually ~
 9049   2, 140 |                  to be intemperate, ~yet man is enticed by individual
 9050   2, 140 |              make of him an ~intemperate man. Hence the most effective
 9051   2, 140 |                that ~imposes itself on a man is less voluntary, for instance
 9052   2, 140 |                   and it is possible for man without danger by frequent
 9053   2, 140 |                 it is more dangerous for man to encounter them frequently ~
 9054   2, 140 |                is written (Ps. ~48:21): "Man, when he was in honor, did
 9055   2, 140 |                  it is most repugnant to man's clarity or beauty; inasmuch
 9056   2, 140 |               excess: for instance, if a man delight ~in eating human
 9057   2, 141 |                which is that, although a man ~suffer immoderate concupiscences,
 9058   2, 141 |            method." The second is that a man observe decorum in what
 9059   2, 141 |              other intercourse between a man and his friends, and ~this
 9060   2, 142 |                   Who are the cause of a man being ashamed?~(4) What
 9061   2, 142 |                  this acquired virtue, a man would be more ~ashamed,
 9062   2, 142 |                 but what is sinful. ~Yet man is ashamed of things that
 9063   2, 142 |                 words, of him the Son of man shall be ashamed," etc.
 9064   2, 142 |                  one be. Yet sometimes a man is more ashamed of lesser
 9065   2, 142 |                 to ~be arduous and above man's ability: wherefore it
 9066   2, 142 |              says (Rhet. ii, 5) that ~"a man is less ashamed of those
 9067   2, 142 |                in two ways. In one way a man refrains ~from vicious acts
 9068   2, 142 |               reproach: in another way a man while ~doing a disgraceful
 9069   2, 142 |                  Hence he says that "the man who is ashamed acts in secret,
 9070   2, 142 |              says (Rhet. ii, 6) ~that "a man is more ashamed of those
 9071   2, 142 |                cause." ~Now the virtuous man despises the disgrace to
 9072   2, 142 |            imperfection of virtue that a man ~is sometimes ashamed of
 9073   2, 142 |                since the more virtuous a man is, the more he despises
 9074   2, 142 |                 alone, ~yet, at least in man's opinion, it regards any
 9075   2, 142 |                 kind of defect. Hence a ~man is ashamed of poverty, disrepute,
 9076   2, 142 |              happens accidentally that a man is ashamed of them either
 9077   2, 142 |              some ~temporal good; thus a man is more ashamed of cowardice
 9078   2, 142 |                  Thes. Para. 1/1~Whether man is more shamefaced of those
 9079   2, 142 |                OBJ 1: It would seem that man is not more shamefaced of
 9080   2, 142 |           connected with them. Therefore man is not more shamefaced ~
 9081   2, 142 |                 perform ~like deeds. Now man is not made ashamed of his
 9082   2, 142 |             according to Rhet. ii, 6, "a man ~does not forbid his neighbor
 9083   2, 142 |                 closely connected with a man do ~not retail his vices.
 9084   2, 142 |            connected ~with us. Therefore man is not made most ashamed
 9085   2, 142 |              stated in Rhet. ii, 6 that "man is made most ~ashamed by
 9086   2, 142 |               and ~virtuous men, by whom man is more desirous of being
 9087   2, 142 |                 greater, so ~that when a man notices something disgraceful
 9088   2, 142 |      undeservedly. Therefore a ~virtuous man can be ashamed.~Aquin.:
 9089   2, 142 |              temperance is in a virtuous man, it means that shamefacedness
 9090   2, 142 |                 iv, 9) that a "virtuous ~man is not shamefaced."~Aquin.:
 9091   2, 142 |                  belongs to the virtuous man to avoid not only vice,
 9092   2, 142 |                 iv, 9) that the virtuous man should avoid "not only what
 9093   2, 142 |                 A[1], ad 1) the virtuous man despises ~ignominy and reproach,
 9094   2, 142 |                temperance," by inspiring man with the horror of whatever
 9095   2, 143 |                  and the excellence of a man is gauged chiefly according
 9096   2, 143 |               truth it is only the ~good man who is worthy of honor."
 9097   2, 143 |                  worthy of honor." Now a man is good in respect of virtue. ~
 9098   2, 143 |           commonly regarded ~as making a man deserving of honor, that
 9099   2, 143 |                of the body consists in a man having his bodily limbs
 9100   2, 143 |          spiritual beauty ~consists in a man's conduct or actions being
 9101   2, 143 |               all that is connected with man. ~Wherefore "honesty is
 9102   2, 143 |                  the same thing makes a ~man honorable and glorious,
 9103   2, 143 |                seems ridiculous to ask a man why he wishes to be pleased," ~
 9104   2, 143 |                 is naturally becoming to man. Again, it is natural ~for
 9105   2, 143 |                 is naturally pleasing to man: and the Philosopher proves ~
 9106   2, 143 |                  of this kind is ~beside man's reason which perfects
 9107   2, 143 |                  that it is ~contrary to man's last end, which is a good
 9108   2, 143 |            disgraceful and unbecoming to man, namely animal lusts. Hence
 9109   2, 143 |                  1/1~Reply OBJ 2: When a man is intoxicated, "the wine
 9110   2, 144 |                in abstaining from food a man should act with due regard
 9111   2, 144 |                 what or how much food ~a man takes, so long as he does
 9112   2, 144 |                   1/1~OBJ 3: Further, as man should be content with moderate
 9113   2, 144 |                  of a nature to withdraw man from the good of reason,
 9114   2, 144 |             because food is necessary to man who needs it for the ~maintenance
 9115   2, 144 |                    since by abstaining a man gains strength for overcoming
 9116   2, 145 |                 commends humility, helps man to perceive what is frail
 9117   2, 145 |               some special motive, for a man to take ~less food than
 9118   2, 145 |                  retrench so much from a man's food as to render him ~
 9119   2, 145 |               same ~reference) "Rational man forfeits his dignity, if
 9120   2, 145 |            nature, in respect of which a man is said to ~be fasting until
 9121   2, 145 |                  seems that no righteous man is bound to fast. For ~the
 9122   2, 145 |             evident, it is lawful ~for a man to use his own judgment
 9123   2, 145 |                  times, when it behooves man to be cleansed from sin,
 9124   2, 145 |             Easter festival ~the mind of man ought to be devoutly raised
 9125   2, 145 |                  OBJ 2: Further, Just as man is nourished by meat, so
 9126   2, 145 |              this purpose, since thereby man is able to ~satisfy nature;
 9127   2, 145 |               prove a heavy ~burden to a man on account of sickness,
 9128   2, 145 |              like animals ~are more like man in body, they afford greater
 9129   2, 146 |                into the mouth defileth a man." Now ~gluttony regards
 9130   2, 146 |           regards food which goes into a man. Therefore, since every
 9131   2, 146 |               since every sin ~defiles a man, it seems that gluttony
 9132   2, 146 |                 1/1 ~OBJ 2: Further, "No man sins in what he cannot avoid" [*
 9133   2, 146 |                immoderation in food; and man cannot avoid this, ~for
 9134   2, 146 |               the spiritual combat." But man's ~inward enemy is sin.
 9135   2, 146 |                  1: That which goes into man by way of food, by reason
 9136   2, 146 |                nature, does not defile a man spiritually. But the Jews, ~
 9137   2, 146 |                 certain foods ~to make a man unclean, not on account
 9138   2, 146 |            desire of food that defiles a man spiritually.~Aquin.: SMT
 9139   2, 146 |                   reason. Wherefore if a man exceed in quantity of food,
 9140   2, 146 |                 of gluttony only ~when a man knowingly exceeds the measure
 9141   2, 146 |                de sanctis)]: "Whenever a man ~takes more meat and drink
 9142   2, 146 |                 gluttony has a hold on a man, all that he has done valiantly
 9143   2, 146 |          inasmuch as concupiscence turns man away ~from his due end.
 9144   2, 146 |                gluttony be found to turn man away from the last end,
 9145   2, 146 |                end, for instance when a ~man has too great a desire for
 9146   2, 146 |                  a mortal sin by turning man ~away from his last end:
 9147   2, 146 |                 2: In so far as it turns man away from his last end,
 9148   2, 146 |                Para. 1/1~OBJ 3: Further, man should love himself in the
 9149   2, 146 |                 above (Q[25], A[4]). Now man, by the vice of gluttony,
 9150   2, 146 |           gluttony itself. For the first man was expelled from Paradise
 9151   2, 146 |            nevertheless aggravated, if a man incur some bodily ~injury
 9152   2, 146 |          substance or ~species of food a man seeks "sumptuous" - i.e.
 9153   2, 146 |              Further, sin results from a man forsaking the food of virtue
 9154   2, 146 |                   nearly all the toil of man's life is ~directed thereto,
 9155   2, 146 |                   6:7, "All the labor of man is for ~his mouth." Yet
 9156   2, 146 |            immoderate ~speech, that rich man who is stated to have feasted
 9157   2, 147 |           regards not only the ~interior man, but also things appertaining
 9158   2, 147 |               name from "measure," for a man ~is said to be sober because
 9159   2, 147 |              material wine intoxicates a man as to his body, ~so too,
 9160   2, 147 |                   For ~without wisdom, a man cannot be in the state of
 9161   2, 147 |               into the mouth defileth a ~man." Wherefore it is not unlawful
 9162   2, 147 |                 Para. 1/1~Reply OBJ 1: A man may have wisdom in two ways.
 9163   2, 147 |                  have wisdom, not that a man abstain altogether from ~
 9164   2, 147 |              immoderate use. Secondly, a man may ~have wisdom in some
 9165   2, 147 |            standing. For old age gives a man a certain standing; wherefore ~
 9166   2, 147 |             honor the person of the aged man." Now the ~Apostle declares
 9167   2, 147 |                Titus 2:2, "That the aged man be sober." Therefore sobriety ~
 9168   2, 148 |                Vera Relig. xiv]. ~But no man wishes to be drunk, since
 9169   2, 148 |             wishes to be drunk, since no man wishes to be deprived of
 9170   2, 148 |                that it is a sin to ask a man ~to drink that which makes
 9171   2, 148 |           signify the defect itself of a man resulting from his drinking
 9172   2, 148 |                denote the act by which a man incurs this ~defect. This
 9173   2, 148 |                 is unnamed; and yet if a man were ~knowingly to abstain
 9174   2, 148 |          Augustine's works]: "Whenever a man takes more meat and drink
 9175   2, 148 |                Now ~this may happen to a man in three ways. First, so
 9176   2, 148 |            Thirdly, it may happen that a man is well aware that the drink
 9177   2, 148 |               abstain from drink. Such a man is a ~drunkard properly
 9178   2, 148 |              mortal sin, ~because then a man willingly and knowingly
 9179   2, 148 |           because it is impossible for a man to ~become drunk assiduously,
 9180   2, 148 |                  moderate ~for a healthy man are immoderate for a sick
 9181   2, 148 |                are immoderate for a sick man, so too it may happen ~conversely,
 9182   2, 148 |                  excessive for a healthy man is moderate for one ~that
 9183   2, 148 |               ailing. In this way when a man eats or drinks much at the ~
 9184   2, 148 |         sufficient cause for ~excusing a man from drunkenness.~Aquin.:
 9185   2, 148 |                 1 Para. 1/1~Reply OBJ 1: Man is most prone to sins of
 9186   2, 148 |              Ethic. vii, 3) that just as man's ~reason is tied by drunkenness,
 9187   2, 148 |                 so vehement as to make a man ~insane. Yet the passion
 9188   2, 149 |               belongs to chastity that a man ~make moderate use of bodily
 9189   2, 149 |           pertain to the ~maintenance of man's nature, except in so far
 9190   2, 149 |                   to the preservation of man's life: wherefore by their
 9191   2, 149 |                about the things of which man is most ashamed. Now men
 9192   2, 149 |              other external members. Now man is ~ashamed not only of
 9193   2, 150 |        proportionate to that end. Again, man's good is ~threefold as
 9194   2, 150 |                 the rest. Wherefore if a man refrain ~from possessing
 9195   2, 150 |             reason. In like ~manner if a man abstain from bodily pleasures,
 9196   2, 150 |                 natural law which ~binds man to eat must needs be fulfilled
 9197   2, 150 |               nothing hinders a virtuous man from providing the matter
 9198   2, 150 |              another virtue: thus a poor man has the ~matter of temperance,
 9199   2, 150 |                 to do so: even as a poor man may be so prepared in mind ~
 9200   2, 150 |                 or again as a prosperous man is so prepared in ~mind
 9201   2, 150 |              preparedness of the mind no man can be virtuous.~Aquin.:
 9202   2, 150 |           therein. For if a ~magnificent man has squandered all his wealth
 9203   2, 150 |               praise accorded a virtuous man depends on his ~virtue.
 9204   2, 150 |                xvi): "What food is ~to a man's wellbeing, such is sexual
 9205   2, 150 |               the active life, since the man and woman who embrace ~the
 9206   2, 150 |            canticle," which "no" ~other "man" could say. Therefore virginity
 9207   2, 151 |               says (Etym. x), "a lustful man is one who is ~debauched
 9208   2, 151 |           pleasures above all debauch a ~man's mind. Therefore lust is
 9209   2, 151 |                 the greatest havoc in a ~man's mind, yet secondarily
 9210   2, 151 |                xvi): "What food is to a ~man's well being, such is sexual
 9211   2, 151 |                But in the venereal act a man uses only what is his own,
 9212   2, 151 |                  the body through lust a man wrongs God ~Who is the Supreme
 9213   2, 151 |                  desire ~for that end, a man proceeds to commit many
 9214   2, 151 |          concupiscence is ~connatural to man. Therefore it is evident
 9215   2, 151 |                 away by concupiscence, a man is hindered ~from doing
 9216   2, 151 |              Eunuch., act 1, sc. 1) of a man who ~declared that he would
 9217   2, 151 |            regards the ~pleasure which a man desires inordinately, while
 9218   2, 151 |                world," whose pleasures a man desires to ~enjoy, while
 9219   2, 151 |                as the latter enfeebles a man's ~heart and renders it
 9220   2, 151 |             Milit. iii) that "the less a man knows of the ~pleasures
 9221   2, 151 |              respect of any goods that a man desires for ~himself is
 9222   2, 151 |                  Mt. 12:34), the lustful man, whose heart is full of
 9223   2, 151 |                result is that it makes a man speak without weighing or
 9224   2, 151 |               end: for since the lustful man seeks pleasure, he directs
 9225   2, 151 |                 of mind, lust perverts a man's sentiments, and so he
 9226   2, 152 |                 as the woman with whom a man has intercourse is married
 9227   2, 152 |                   save in the point of a man having intercourse with ~
 9228   2, 152 |                OBJ 3: Further, just as a man may happen to have intercourse
 9229   2, 152 |                  who is bound to another man by marriage, so may it happen
 9230   2, 152 |                 so may it happen that a ~man has intercourse with a woman
 9231   2, 152 |                OBJ 4: Further, a married man sins not only if he be with
 9232   2, 152 |                the union of an unmarried man with an unmarried woman.
 9233   2, 152 |                to the woman, with whom a man has connection, by reason
 9234   2, 152 |                woman rather than of ~the man, because in the venereal
 9235   2, 152 |                   of matter, whereas the man is by way of agent; and
 9236   2, 152 |              while "lasciviousness" is a man's abuse of boys, ~wherefore
 9237   2, 152 |                mercy and godliness: if a man conforms to this, even though ~
 9238   2, 152 |                  but mortal sin debars a man from God's kingdom. But ~
 9239   2, 152 |                 sexes and demands that a man should be united to a determinate
 9240   2, 152 |               follows that this union of man and ~woman, which is called
 9241   2, 152 |                  Nor does it matter if a man having knowledge of a woman
 9242   2, 152 |           contrary to ~right reason. Now man's reason is right, in so
 9243   2, 152 |                   Wherefore that which a man does ~by God's will and
 9244   2, 152 |             result in the begetting of a man, ~wherefore inordinate copulation,
 9245   2, 152 |                 not hinder the good of a man's whole life, wherefore
 9246   2, 152 |                   be a ~mortal sin, if a man were knowingly to partake
 9247   2, 152 |              intimately connected with a man. Therefore it seems ~that
 9248   2, 152 |                 grievous sin, because in man reason is of greater ~value
 9249   2, 152 |         individual begetting of the ~one man that may be born. Now one
 9250   2, 152 |                  more than one who ~is a man potentially, and from this
 9251   2, 152 |                 by doing these things a ~man is guilty of a crime, that
 9252   2, 152 |                 merit and demerit. Now a man may merit while he ~sleeps,
 9253   2, 152 |                  2, Par. 1). Therefore a man may demerit ~while asleep;
 9254   2, 152 |                 of reason can sin. Now a man has the ~use of reason while
 9255   2, 152 |                to or against reason. Now man, while asleep, is instructed
 9256   2, 152 |                   to learn." Therefore a man, while asleep, can act according
 9257   2, 152 |                   ad 2. Wherefore what a man does while he sleeps and ~
 9258   2, 152 |                  the soul and the ~inner man: for instance when it happens
 9259   2, 152 |               occur without any fault on man's part, and ~through the
 9260   2, 152 |              Patrum (Coll. xxii, 6) of a man who was ever wont to suffer ~
 9261   2, 152 |                    Hence nothing hinders man's reason during sleep from
 9262   2, 152 |               occur between an unmarried man and an unmarried woman,
 9263   2, 152 |                 Abraham i, 4]): "Let no ~man be deluded by human laws:
 9264   2, 152 |            intercourse between a married man and any ~woman other than
 9265   2, 152 |            written (Ex. 22:16,17): "If a man ~seduce a virgin not yet
 9266   2, 152 |           written ~(Dt. 22:28,29): "If a man find a damsel that is a
 9267   2, 152 |                of fornication, let every man have his own wife." ~Now
 9268   2, 152 |              Para. 1/1~OBJ 4: Further, a man may have knowledge of his
 9269   2, 152 |                 2/3~They coincide when a man employs force in order unlawfully
 9270   2, 152 |                  without seduction ~if a man abduct a widow or one who
 9271   2, 152 |            seduction without rape when a man, without employing force, ~
 9272   2, 152 |                  the result being that a man does not fear to ~endanger
 9273   2, 152 |          lawfully in her maidenhood to a man. The ~second is when a man
 9274   2, 152 |               man. The ~second is when a man finds a maiden in the city,
 9275   2, 152 |               the father be willing, the man shall endow her ~according
 9276   2, 152 |                  taken away from ~such a man, and is given to another
 9277   2, 152 |               Para. 1/1~Reply OBJ 4: The man who is just married has,
 9278   2, 152 |           adultery takes its name from a man ~having intercourse "with
 9279   2, 152 |           matters not for what ~reason a man behaves as one demented.
 9280   2, 152 |                 intercourse with another man or woman in contravention
 9281   2, 152 |             xxxii, qu. 1]. By so doing a man is guilty of a twofold offense ~
 9282   2, 152 |               gotten children of another man," which is contrary to the
 9283   2, 152 |                Reply OBJ 1: If a married man has intercourse with another
 9284   2, 152 |              adultery, as when a married man has intercourse with another'
 9285   2, 152 |                  and wife. And since the man who is too ardent a lover
 9286   2, 152 |                is intercourse between a ~man and a woman related by consanguinity
 9287   2, 152 |          conditions of women with whom a man has unlawful intercourse.
 9288   2, 152 |                   counts. First, because man naturally owes a certain
 9289   2, 152 |              because this would hinder a man from having many ~friends:
 9290   2, 152 |                 friends: since through a man taking a stranger to wife,
 9291   2, 152 |          becoming amity; ~nor should one man have many relationships
 9292   2, 152 |              since it is natural ~that a man should have a liking for
 9293   2, 152 |             Episc. et Cler. 5]: "If ~any man dare, I will not say to
 9294   2, 152 |                 Reply OBJ 3: The lustful man intends not human generation
 9295   2, 152 |                  charity requires that a man love more those persons
 9296   2, 152 |                 is naturally bestowed on man, so in matters of action
 9297   2, 152 |             since by the unnatural vices man transgresses that which
 9298   2, 152 |               right reason proceeds from man, so ~the order of nature
 9299   2, 153 |             Further, no virtue withdraws man from that which is lawful,
 9300   2, 153 |                says that by continence a man refrains even from things
 9301   2, 153 |               signifying ~that whereby a man resists evil desires, which
 9302   2, 153 |                OBJ 2: Properly speaking, man is that which is according
 9303   2, 153 |                from the very fact that a man holds [tenet se] to that ~
 9304   2, 153 |         continence takes its name from a man standing for the ~good of
 9305   2, 153 |              dangers, which ~stupefies a man, and anger which makes him
 9306   2, 153 |                 curbing, ~in so far as a man contains himself from following
 9307   2, 153 |             those passions which urge a ~man towards the pursuit of something,
 9308   2, 153 |                   reason should withhold man from pursuing: whereas it
 9309   2, 153 |                   wherein it is best for man to be curbed: so, too, continence
 9310   2, 153 |                the soul - in so far as a man ~apprehends that someone
 9311   2, 153 |                  of ~nature. Wherefore a man may be said to be continent
 9312   2, 153 |               which can be connatural to man. Hence the ~Philosopher
 9313   2, 153 |                Ethic. vii, 5) that "if a man were to lay hold of a ~child
 9314   2, 153 |      concupiscible: since "the continent man has evil desires," according ~
 9315   2, 153 |             choice: since ~the continent man, though subject to vehement
 9316   2, 153 |                  whereas the incontinent man chooses ~to follow them,
 9317   2, 153 |                 either. In the continent man it is moved by the reason, ~
 9318   2, 153 |              reason, ~in the incontinent man it is moved by the concupiscible.
 9319   2, 153 |               the ~will of the continent man resists desires.~Aquin.:
 9320   2, 153 |             lawfully," and the continent man, since he is subject to
 9321   2, 153 |                  more than the temperate man, in whom these things are ~
 9322   2, 153 |                  they are ~vehement in a man: and in this sense temperance
 9323   2, 153 |        flourishes more in ~the temperate man than in the continent man,
 9324   2, 153 |                man than in the continent man, because in the former even ~
 9325   2, 153 |                 whereas in the continent man the sensitive appetite strongly ~
 9326   2, 153 |                 the case of a ~temperate man. In this way weakness of
 9327   2, 153 |                 happens in the temperate man - is shown to be ~greater
 9328   2, 154 |              than the vanquished. ~Now a man is said to be incontinent,
 9329   2, 154 |               Para. 1/1~On the contrary, Man differs from beast chiefly
 9330   2, 154 |                  use of reason ~remains, man is always able to resist
 9331   2, 154 |              reason, which the continent man follows and the incontinent
 9332   2, 154 |          impetuosity": secondly, ~when a man does not stand to what has
 9333   2, 154 |                impulse of passion that a man at once ~follows his passion
 9334   2, 154 |                so, ~on the other hand, a man fails to stand to that which
 9335   2, 154 |                OBJ 3: In the incontinent man concupiscence of the flesh
 9336   2, 154 |                  Lib. Arb. iii, 18): "No man sins in what he cannot avoid."
 9337   2, 154 |                he cannot avoid." Now ~no man can by himself avoid incontinence,
 9338   2, 154 |              overcome in the incontinent man. Therefore ~incontinence
 9339   2, 154 |             loving God vehemently. Now a man becomes ~incontinent through
 9340   2, 154 |                 because the ~incontinent man goes astray from that which
 9341   2, 154 |              simply; for instance when a man does not ~observe the mode
 9342   2, 154 |                 the desire for virtue. A man may be said ~to be incontinent
 9343   2, 154 |                 just as the ~incontinent man is entirely led by his evil
 9344   2, 154 |                evil desire, even so is a man ~entirely led by his good
 9345   2, 154 |                 1 Para. 1/1~Reply OBJ 1: Man can avoid sin and do good,
 9346   2, 154 |                 Wherefore the ~fact that man needs God's help in order
 9347   2, 154 |              overcome in the incontinent man, ~not necessarily, for then
 9348   2, 154 |                  Whether the incontinent man sins more gravely than the
 9349   2, 154 |                seem that the incontinent man sins more gravely than the ~
 9350   2, 154 |               For, seemingly, the more a man acts against his conscience, ~
 9351   2, 154 |            stripes." Now the incontinent man would seem to act against
 9352   2, 154 |                 vii, 3, ~the incontinent man, though knowing how wicked
 9353   2, 154 |                  whereas the intemperate man judges ~what he desires
 9354   2, 154 |                Therefore the incontinent man sins more ~gravely than
 9355   2, 154 |                 good to the ~incontinent man, since he knows he is doing
 9356   2, 154 |                 seems to the intemperate man that he is doing ~well,
 9357   2, 154 |              appear that the incontinent man sins more gravely than the
 9358   2, 154 |                Further, the more eagerly man sins, the more grievous
 9359   2, 154 |                   since the ~incontinent man has vehement passions and
 9360   2, 154 |                   which the intemperate ~man does not always have. Therefore
 9361   2, 154 |                Therefore the incontinent man sins more gravely ~than
 9362   2, 154 |                vii, 8) "the ~intemperate man is not inclined to be penitent,
 9363   2, 154 |            choice: but every incontinent man is inclined to repentance."
 9364   2, 154 |               Therefore ~the intemperate man sins more gravely than the
 9365   2, 154 |                   Now in the intemperate man, the ~will is inclined to
 9366   2, 154 |               whereas in the incontinent man, the will ~is inclined to
 9367   2, 154 |                 is ~that the incontinent man repents at once, as soon
 9368   2, 154 |               but not so the intemperate man; in fact he rejoices in
 9369   2, 154 |            follows that "the intemperate man is much worse ~than the
 9370   2, 154 |          incontinent and the intemperate man, ignorance arises from the ~
 9371   2, 154 |                 since in the incontinent man this ignorance ~lasts only
 9372   2, 154 |            ignorance of ~the intemperate man endures without ceasing,
 9373   2, 154 |            ignorance ~of the intemperate man is greater as regards the
 9374   2, 154 |             ignorance of the incontinent man regards some particular
 9375   2, 154 |                  whereas the intemperate man's ignorance is about the
 9376   2, 154 |                   that ~"the incontinent man is better than the intemperate,
 9377   2, 154 |                 to cure the incontinent ~man, for he needs the inward
 9378   2, 154 |               same means the intemperate man can be cured. But his curing ~
 9379   2, 154 |                   for in the intemperate man this proceeds from a habit,
 9380   2, 154 |           inclination of the incontinent man ~proceeds from a passion,
 9381   2, 154 |               greater in the intemperate man than in the incontinent,
 9382   2, 154 |               greater in the incontinent man, because he does not sin
 9383   2, 154 |                  whereas the intemperate man sins even ~through slight
 9384   2, 154 |               blame more the intemperate man, ~"because he pursues pleasure
 9385   2, 154 |             dangerous, since it leads a ~man to a greater sin, namely
 9386   2, 154 |                  reason, since the angry man tends to avenge the injury
 9387   2, 154 |              pleasure, whereas the angry man works as though forced by
 9388   2, 155 |          properly to justice to restrain man from theft, whereunto he
 9389   2, 155 |           through the passion of anger a man is provoked to inflict a
 9390   2, 155 |                 2 Para. 1/1~Reply OBJ 2: Man's affections incline to
 9391   2, 155 |                  Now it results from one man loving ~another that he
 9392   2, 155 |                  Those ~who delight in a man's punishment for its own
 9393   2, 155 |             human feeling that leads one man to love ~another.~~Aquin.:
 9394   2, 155 |            Clementia ii, 5): "Every good man is ~conspicuous for his
 9395   2, 155 |                   that belongs to a good man, since "virtue it is that
 9396   2, 155 |            because it is more natural to man to desire vengeance for
 9397   2, 155 |            deciding, as it ~were, that a man is not to be punished any
 9398   2, 155 |                  De Clementia ii, 4): "A man may be said to ~be of unsound
 9399   2, 155 |                  certain moderation of a man's inward disposition, so
 9400   2, 155 |                  disposition, whereby ~a man recoils from anything that
 9401   2, 155 |                 of the reason, as when a man loses the use of reason,
 9402   2, 155 |              appetitive power, as when a man loses that humane feeling ~
 9403   2, 155 |                  feeling ~whereby "every man is naturally friendly towards
 9404   2, 155 |                  to prudence. But that a man who takes pleasure in the
 9405   2, 155 |               chiefly because it directs man ~to happiness that consists
 9406   2, 155 |              meekness above ~all directs man to the knowledge of God:
 9407   2, 155 |                fact that they withdraw a man ~from evil, by mitigating
 9408   2, 155 |                 a very great obstacle to man's free judgment of truth: ~
 9409   2, 155 |               meekness above all makes a man self-possessed. Hence it
 9410   2, 155 |                 OBJ 1: Meekness disposes man to the knowledge of God,
 9411   2, 155 |                  First, because it makes man ~self-possessed by mitigating
 9412   2, 155 |              pertains to meekness that a man does not contradict the
 9413   2, 156 |               considered as evil to ~the man who is to be punished, but
 9414   2, 156 |                  1/1~OBJ 3: Further, "No man sins in what he cannot avoid,"
 9415   2, 156 |                  Lib. Arb. iii, 18]. But man cannot avoid anger, for
 9416   2, 156 |                 vii, 6) that ~"the angry man acts with displeasure."
 9417   2, 156 |                But it is not contrary to man's nature to be angry, ~and
 9418   2, 156 |                angry is ~the property of man." Therefore it is not a
 9419   2, 156 |                 1~Reply OBJ 2: The angry man desires the evil of another,
 9420   2, 156 |                 3 Para. 1/1~Reply OBJ 3: Man is master of his actions
 9421   2, 156 |                  judgment, it is ~not in man's power to prevent them
 9422   2, 156 |              movement of anger is not in man's ~power, to the extent
 9423   2, 156 |              Philosopher that "the angry man acts ~with displeasure,"
 9424   2, 156 |                   The irascible power in man is naturally subject to
 9425   2, 156 |          wherefore its act is natural to man, in so far as it is in accord ~
 9426   2, 156 |               reason, it is contrary to ~man's nature.~Aquin.: SMT SS
 9427   2, 156 |                Anger killeth the foolish man [*Vulg.: 'Anger indeed killeth ~
 9428   2, 156 |                fierceness of his anger a man fall away from the love
 9429   2, 156 |              movement of anger wherein a man desires the killing or any
 9430   2, 156 |               than the ~look of an angry man, and nothing uglier than
 9431   2, 156 |            hurtful, because it deprives ~man of his reason, whereby he
 9432   2, 156 |                 as such, and the envious man desires another's evil ~
 9433   2, 156 |                 his own glory, the angry man desires another's evil ~
 9434   2, 156 |                aspect of which the angry man ~desires an evil, anger
 9435   2, 156 |                 justice, which the angry man desires, is better than
 9436   2, 156 |            injury, remains too long in a man's ~memory, the result being
 9437   2, 156 |               part of vengeance, which a man seeks with a stubborn ~desire:
 9438   2, 156 |                 1: It is not time, but a man's propensity to anger, or
 9439   2, 156 |             angry [Douay: 'passionate'] ~man provoketh quarrels," says: "
 9440   2, 156 |             judgment of ~reason, whereby man is withdrawn from evil.
 9441   2, 156 |                of the person with whom a man is angry, and whom he deems
 9442   2, 156 |               vice is on the part of the man himself, in so far as he
 9443   2, 156 |                to Job 15:2, "Will a wise man . . . fill his stomach with ~
 9444   2, 156 |                from anger. One is when a man manifests his anger ~in
 9445   2, 156 |                above (A[5], ad 3) of the man who says ~to his brother, "
 9446   2, 156 |                 other disorder is when a man breaks ~out into injurious
 9447   2, 156 |               The blasphemy into which a man breaks out deliberately ~
 9448   2, 156 |           proceeds from pride, whereby a man lifts himself up against
 9449   2, 156 |                beginning of the pride of man is to fall ~off from God,"
 9450   2, 156 |               the blasphemy into which a man breaks out through a disturbance
 9451   2, 156 |                  through ~displeasure, a man is moved sometimes to anger,
 9452   2, 156 |                entirely without anger, a man becomes like to God, Who
 9453   2, 156 |               Dionysius (Div. Nom. iv), "man's evil is to ~be without
 9454   2, 156 |                  of passion": and when a man is angry with reason, his ~
 9455   2, 156 |                is a necessary sequel, in man, to the movement of his
 9456   2, 156 |               the sensitive ~appetite in man would be to no purpose,
 9457   2, 156 |                  1/1~Reply OBJ 3: When a man acts inordinately, the judgment
 9458   2, 157 |                 Clementia ii, 4) that "a man who is ~angry without being
 9459   2, 157 |             animals ~of this kind attack man that they may feed on his
 9460   2, 157 |              pleasure they derive from a man's torture. ~Consequently
 9461   2, 157 |                  1~Reply OBJ 2: A severe man is not said to be simply
 9462   2, 157 |                justice, which requires a man to be punished on account
 9463   2, 158 |             import: because the ~life of man requires to be regulated
 9464   2, 158 |                  moderation of the inner man may be shown by certain ~
 9465   2, 159 |            observes (Etym. x), "a humble man is so called ~because he
 9466   2, 159 |               well, for instance ~when a man, considering his own failings,
 9467   2, 159 |              ill-done, for instance when man, ~"not understanding his
 9468   2, 159 |                or time. ~Thus a virtuous man is perfect: although in
 9469   2, 159 |                may be competent to every man.~Aquin.: SMT SS Q[161] A[
 9470   2, 159 |            wherein the subjection of one man to another is defined ~according
 9471   2, 159 |                chiefly the subjection of man to God, for Whose sake he
 9472   2, 159 |                cccli]) that "the ~humble man is one who chooses to be
 9473   2, 159 |            properly to humility, ~that a man restrain himself from being
 9474   2, 159 |            reason in ~both cases is that man should set the good of reason
 9475   2, 159 |                of one's proper good lest man, by despair, render himself ~
 9476   2, 159 |             reverence, which shows ~that man ought not to ascribe to
 9477   2, 159 |                denote in the first place man's subjection to God; and
 9478   2, 159 |                the gift of fear whereby ~man reveres God. Hence it follows
 9479   2, 159 |            humility consists ~chiefly in man's subjection to God. Now
 9480   2, 159 |                  ought not to offer to a man ~that which is due to God,
 9481   2, 159 |                not to subject oneself to man.~Aquin.: SMT SS Q[161] A[
 9482   2, 159 |              spiritual welfare. But if a man subject himself to another ~
 9483   2, 159 |                  authority." Therefore a man ought not, by humility, ~
 9484   2, 159 |               may consider two things in man, namely that which is ~God'
 9485   2, 159 |                 God's, and that which is man's. Whatever pertains to
 9486   2, 159 |           Whatever pertains to defect is man's: but ~whatever pertains
 9487   2, 159 |                but ~whatever pertains to man's welfare and perfection
 9488   2, 159 |            regards the reverence whereby man is subject to God. Wherefore ~
 9489   2, 159 |                 to God. Wherefore ~every man, in respect of that which
 9490   2, 159 |              humility does not require a man to subject what he has of
 9491   2, 159 |              humility does not require a man to subject that which he
 9492   2, 159 |                which his neighbor has of man's: otherwise each one would
 9493   2, 159 |                 sinners." Nevertheless a man may esteem his ~neighbor
 9494   2, 159 |                 the soul. Consequently a man, by an inward act of the
 9495   2, 159 |                 without giving the other man an occasion of detriment ~
 9496   2, 159 |                of others. If, however, a man does as he ought, and ~others
 9497   2, 159 |               this is not imputed to the man ~who acts with humility;
 9498   2, 159 |                Ethic. iv, 3) says that a man who aims at small things
 9499   2, 159 |                   temperate," and such a man ~we may call humble. Moreover,
 9500   2, 159 |            justice. Now humility makes a man a good ~subject to ordinance