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Deinde considerandum est de modestia.
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| Ad primum sic proceditur. Videtur quod modestia non sit pars temperantiae. Modestia enim a modo dicitur. Sed in omnibus virtutibus requiritur modus, nam virtus ordinatur ad bonum; bonum autem, ut Augustinus dicit, in libro de natura boni, consistit in modo, specie et ordine. Ergo modestia est generalis virtus. Non ergo debet poni pars temperantiae. | Objection 1: It would seem that modesty is not a part of temperance. For modesty is denominated from mode. Now mode is requisite in every virtue: since virtue is directed to good; and "good," according to Augustine (De Nat. Boni 3), "consists in mode, species, and order." Therefore modesty is a general virtue, and consequently should not be reckoned a part of temperance. |
| Praeterea, laus temperantiae praecipue videtur consistere ex quadam moderatione. Ab hac autem sumitur nomen modestiae. Ergo modestia est idem quod temperantia, et non pars eius. | Objection 2: Further, temperance would seem to be deserving of praise chiefly on account of its moderation. Now this gives modesty its name. Therefore modesty is the same as temperance, and not one of its parts. |
| Praeterea, modestia videtur consistere circa proximorum correctionem, secundum illud II ad Tim. II, servum Dei non oportet litigare, sed mansuetum esse ad omnes, cum modestia corripientem eos qui resistunt veritati. Sed correctio delinquentium est actus iustitiae vel caritatis, ut supra habitum est. Ergo videtur quod modestia magis sit pars iustitiae quam temperantiae. | Objection 3: Further, modesty would seem to regard the correction of our neighbor, according to 2 Tim. 2:24,25, "The servant of the Lord must not wrangle, but be mild towards all men . . . with modesty admonishing them that resist the truth." Now admonishing wrong-doers is an act of justice or of charity, as stated above (Question [33], Article [1]). Therefore seemingly modesty is a part of justice rather than of temperance. |
| Sed contra est quod Tullius ponit modestiam partem temperantiae. | On the contrary, Tully (De Invent. Rhet. ii, 54) reckons modesty as a part of temperance. |
| Respondeo dicendum quod, sicut supra dictum est, temperantia moderationem adhibet circa ea in quibus difficillimum est moderari, scilicet circa concupiscentias delectationum tactus. Ubicumque autem est aliqua virtus specialiter circa aliquod maximum, oportet esse aliam virtutem circa ea quae mediocriter se habent, eo quod oportet quantum ad omnia vitam hominis secundum virtutes regulatam esse, sicut supra dictum est quod magnificentia est circa magnos sumptus pecuniarum, praeter quam est necessaria liberalitas, quae fit circa mediocres sumptus. Unde necessarium est quod sit quaedam virtus moderativa in aliis mediocribus, in quibus non est ita difficile moderari. Et haec virtus vocatur modestia, et adiungitur temperantiae sicut principali. | I answer that, As stated above (Question [141], Article [4]; Question [157], Article [3]), temperance brings moderation into those things wherein it is most difficult to be moderate, namely the concupiscences of pleasures of touch. Now whenever there is a special virtue about some matter of very great moment, there must needs be another virtue about matters of lesser import: because the life of man requires to be regulated by the virtues with regard to everything: thus it was stated above (Question [134], Article [3], ad 1), that while magnificence is about great expenditure, there is need in addition for liberality, which is concerned with ordinary expenditure. Hence there is need for a virtue to moderate other lesser matters where moderation is not so difficult. This virtue is called modesty, and is annexed to temperance as its principal. |
| Ad primum ergo dicendum quod nomen commune quandoque appropriatur his quae sunt infima, sicut nomen commune Angelorum appropriatur infimo ordini Angelorum. Ita etiam et modus, qui communiter observatur in qualibet virtute, appropriatur specialiter virtuti quae in minimis modum ponit. | Reply to Objection 1: When a name is common to many it is sometimes appropriated to those of the lowest rank; thus the common name of angel is appropriated to the lowest order of angels. In the same way, mode which is observed by all virtues in common, is specially appropriated to the virtue which prescribes the mode in the slightest things. |
| Ad secundum dicendum quod aliqua temperatione indigent propter suam vehementiam, sicut vinum forte temperatur, sed moderatio requiritur in omnibus. Et ideo temperantia magis se habet ad passiones vehementes, modestia vero ad mediocres. | Reply to Objection 2: Some things need tempering on account of their strength, thus we temper strong wine. But moderation is necessary in all things: wherefore temperance is more concerned with strong passions, and modesty about weaker passions. |
| Ad tertium dicendum quod modestia ibi accipitur a modo communiter sumpto, prout requiritur in omnibus virtutibus. | Reply to Objection 3: Modesty is to be taken there for the general moderation which is necessary in all virtues. |
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| Ad secundum sic proceditur. Videtur quod modestia sit solum circa exteriores actiones. Interiores enim motus passionum aliis noti esse non possunt. Sed apostolus, Philipp. IV, mandat ut modestia nostra nota sit omnibus hominibus. Ergo modestia est solum circa exteriores actiones. | Objection 1: It would seem that modesty is only about outward actions. For the inward movements of the passions cannot be known to other persons. Yet the Apostle enjoins (Phil. 4:5): "Let your modesty be known to all men." Therefore modesty is only about outward actions. |
| Praeterea, virtutes quae sunt circa passiones, distinguuntur a virtute iustitiae, quae est circa operationes. Sed modestia videtur esse una virtus. Si ergo est circa operationes exteriores, non erit circa aliquas interiores passiones. | Objection 2: Further, the virtues that are about the passions are distinguished from justice which is about operations. Now modesty is seemingly one virtue. Therefore, if it be about outward works, it will not be concerned with inward passions. |
| Praeterea, nulla virtus una et eadem est circa ea quae pertinent ad appetitum, quod est proprium virtutum moralium; et circa ea quae pertinent ad cognitionem, quae est proprie virtutum intellectualium; neque etiam circa ea quae pertinent ad irascibilem, et concupiscibilem. Si ergo modestia est una virtus, non potest esse circa omnia praedicta. | Objection 3: Further, no one same virtue is both about things pertaining to the appetite—which is proper to the moral virtues—and about things pertaining to knowledge—which is proper to the intellectual virtues—and again about things pertaining to the irascible and concupiscible faculties. Therefore, if modesty be one virtue, it cannot be about all these things. |
| Sed contra, in omnibus praedictis oportet observari modum, a quo modestia dicitur. Ergo circa omnia praedicta est modestia. | On the contrary, In all these things it is necessary to observe the "mode" whence modesty takes its name. Therefore modesty is about all of them. |
| Respondeo dicendum quod, sicut dictum est, modestia differt a temperantia in hoc quod temperantia est moderativa eorum quae difficillimum est refrenare, modestia autem est moderativa eorum quae in hoc mediocriter se habent. Diversimode autem aliqui de modestia videntur esse locuti. Ubicumque enim consideraverunt aliquam specialem rationem boni vel difficultatis in moderando, illud subtraxerunt modestiae, relinquentes modestiam circa minora. Manifestum est autem omnibus quod refrenatio delectationum tactus specialem quandam difficultatem habet. Unde omnes temperantiam a modestia distinxerunt. | I answer that, As stated above (Article [1]), modesty differs from temperance, in that temperance moderates those matters where restraint is most difficult, while modesty moderates those that present less difficulty. Authorities seem to have had various opinions about modesty. For wherever they found a special kind of good or a special difficulty of moderation, they withdrew it from the province of modesty, which they confined to lesser matters. Now it is clear to all that the restraint of pleasures of touch presents a special difficulty: wherefore all distinguished temperance from modesty. |
| Sed praeter hoc, Tullius consideravit quoddam speciale bonum esse in moderatione poenarum. Et ideo etiam clementiam subtraxit modestiae, ponens modestiam circa omnia quae relinquuntur moderanda. Quae quidem videntur esse quatuor. Quorum unum est motus animi ad aliquam excellentiam, quem moderatur humilitas. Secundum autem est desiderium eorum quae pertinent ad cognitionem, et in hoc moderatur studiositas, quae opponitur curiositati. Tertium autem, quod pertinet ad corporales motus et actiones, ut scilicet decenter et honeste fiant, tam in his quae serio, quam in his quae ludo aguntur. Quartum autem est quod pertinet ad exteriorem apparatum, puta in vestibus et aliis huiusmodi. | In addition to this, moreover, Tully (De Invent. Rhet. ii, 54) considered that there was a special kind of good in the moderation of punishment; wherefore he severed clemency also from modesty, and held modesty to be about the remaining ordinary matters that require moderation. These seemingly are of four kinds. one is the movement of the mind towards some excellence, and this is moderated by "humility." The second is the desire of things pertaining to knowledge, and this is moderated by "studiousness" which is opposed to curiosity. The third regards bodily movements and actions, which require to be done becomingly and honestly [*Cf. Question [145], Article [1]], whether we act seriously or in play. The fourth regards outward show, for instance in dress and the like. |
| Sed circa quaedam eorum alii posuerunt quasdam speciales virtutes sicut Andronicus mansuetudinem, simplicitatem et humilitatem, et alia huiusmodi, de quibus supra dictum est. Aristoteles etiam circa delectationes ludorum posuit eutrapeliam. Quae omnia continentur sub modestia, secundum quod a Tullio accipitur. Et hoc modo modestia se habet non solum circa exteriores actiones, sed etiam circa interiores. | To some of these matters, however, other authorities appointed certain special virtues: thus Andronicus [*De Affectibus] mentions "meekness, simplicity, humility," and other kindred virtues, of which we have spoken above (Question [143]); while Aristotle (Ethic. ii, 7) assigned {eutrapelia} to pleasures in games, as stated above (FS, Question [60], Article [5]). All these are comprised under modesty as understood by Tully; and in this way modesty regards not only outward but also inward actions. |
| Ad primum ergo dicendum quod apostolus loquitur de modestia prout est circa exteriora. Et tamen etiam interiorum moderatio manifestari potest per quaedam exteriora signa. | Reply to Objection 1: The Apostle speaks of modesty as regarding externals. Nevertheless the moderation of the inner man may be shown by certain outward signs. |
| Ad secundum dicendum quod sub modestia continentur diversae virtutes, quae a diversis assignantur. Unde nihil prohibet modestiam esse circa ea quae requirunt diversas virtutes. Et tamen non est tanta diversitas inter partes modestiae ad invicem, quanta est iustitiae, quae est circa operationes, ad temperantiam, quae est circa passiones, quia in actionibus et passionibus in quibus non est aliqua excellens difficultas ex parte materiae, sed solum ex parte moderationis, non attenditur virtus nisi una, scilicet secundum rationem moderationis. | Reply to Objection 2: Various virtues assigned by various authorities are comprised under modesty. Wherefore nothing prevents modesty from regarding matters which require different virtues. Yet there is not so great a difference between the various parts of modesty, as there is between justice, which is about operations, and temperance, which is about passions, because in actions and passions that present no great difficulty on the part of the matter, but only on the part of moderation, there is but one virtue, one namely for each kind of moderation. |
| Et per hoc etiam patet responsio ad tertium. | Wherefore the Reply to the Third Objection also is clear. |