Question Three: On the Parts of Temperance

S. Th. II-II, q. 143, 144, 145, 160.

944. The integral parts of temperance, or the dispositions or conditions without which the act of temperance is not perfect, are two:

1. Shamefacedness (pudeur; schaamte), which is a certain laudable passion of fear by which someone flees the turpitude contrary to temperance, which consists in this, that someone seeks pleasure in those things which are lowest in man and agree with him according to bestial nature, where there is nothing of the light of reason.

2. Special honesty (eerbaarheid), by which someone loves the beauty or decorum of temperance, which it has from this, that reason restrains the bestial concupiscences, which are most base, and reduces them to due proportion.

For the whole office of temperance consists in two things: in flight from turpitude and in love of decorum.

Hence it is especially fitting that they be cultivated, especially in the education of children: for they are the guardians of sobriety and chastity.¹

¹ Shamefacedness is fear of reproach. It is an imperfection consisting in fear of blame on account of those things which are held by men as base, for example, concerning poverty, defect of hair, etc.: thus it is not a virtue. But if it is according to reason, because someone has committed a base thing or because he fears lest something truly base happen to him, then it is truly good and a disposition to virtue, because it casts horror of turpitude into one; yet it is not a virtue, because one who is perfect does not apprehend what is base as possible for himself or as though difficult to avoid. Hence, according to St. Thomas, it is not a part entering the essence of virtue, but disposing itself toward it: it lays the foundations of temperance. - But honesty is a condition of temperance.

945. The subjective parts or species of temperance are three. - For temperance is concerned with pleasures of touch, of which some are ordained to nourishment, and in these, with respect to food and common drink, there is abstinence, and with respect to intoxicating drink there is sobriety; some are ordained to the generative power, and concerning these there is chastity, which is also concerned with the pleasure of the act of generation itself, to which pudicity is reduced, which properly concerns certain surrounding pleasures.

To these three vices of intemperance are opposed: gluttony - drunkenness - lust, to which is reduced immodesty, which is imperfect lust.

946. The potential parts of temperance are annexed habits which are concerned with a less principal or secondary matter, namely, pleasures less difficult to moderate. By a general name they are called modesty.

Modesty is named from mode or moderation; therefore it is a virtue moderative of those things which have a middling difficulty. For where there is a special virtue concerning something greatest, there must be virtues concerning those things which hold themselves moderately, because human life ought to be regulated by virtue as to all things. Temperance applies moderation concerning the more difficult pleasures of touch; therefore there must be a virtue which applies moderation in other things which are not so difficult to moderate, especially concerning smallest things, such as gestures, garments, movements of the body, and exterior things. Therefore in a general way "it is a virtue by which someone contains himself within the mode and limits of his state, character, and fortune, as to internal movements, external gestures, and every apparatus of his things"; or, a moderation by which someone, content with his own measure, restrains his internal and external movements and every apparatus of his things within the measure congruent to him.

There are several modesties, of which the principal ones have obtained a special name. For according to right reason there can be tempered:

1. pleasures in the internal movements of the soul:

a) the movement of the will stirred by the impulse of passion, concerning pleasures of touch, and this continence moderates, from which it comes about that although man suffers immoderate concupiscences, nevertheless the will is not conquered;

b) or the movement of anger tending both toward vengeance, which meekness moderates, and toward external punishment, concerning which clemency is exercised;

c) or the movement of hope (and daring) tending toward a certain excellence, and this humility moderates;

d) or the movement of desire tending toward knowledge, and this studiousness moderates;

2. pleasures in exterior movements, which modesty of exterior movements moderates, so that they may be done decently and honestly:

a) either in those things which are done seriously, to which eutaxia pertains, which includes decency through fittingness to the agent according to himself, and good ordering through fittingness toward others;

b) or in those things which are done in play, to which eutrapelia belongs, or according to others austerity;

3. pleasures in exterior things, concerning which there is modesty of external equipment or apparatus, to which are reduced thrift or self-sufficiency, and moderation and simplicity.