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Objection 1: It seems that fortitude is not a cardinal virtue.
For, as stated above (Article 10), anger is closely allied with
fortitude. Now anger is not accounted a principal passion; nor is
daring which belongs to fortitude. Therefore neither should fortitude
be reckoned a cardinal virtue.
Objection 2: Further, the object of virtue is good. But the
direct object of fortitude is not good, but evil, for it is endurance
of evil and toil, as Tully says (De Invent. Rhet. ii).
Therefore fortitude is not a cardinal virtue.
Objection 3: Further, the cardinal virtues are about those things
upon which human life is chiefly occupied, just as a door turns upon a
hinge [cardine]. But fortitude is about dangers of death which are
of rare occurrence in human life. Therefore fortitude should not be
reckoned a cardinal or principal virtue.
On the contrary, Gregory (Moral. xxii), Ambrose in his
commentary on Lk. 6:20, and Augustine (De Moribus Eccl.
xv), number fortitude among the four cardinal or principal virtues.
I answer that, As stated above (FS, Question 61, Articles
3,4), those virtues are said to be cardinal or principal which have
a foremost claim to that which belongs to the virtues in common. And
among other conditions of virtue in general one is that it is stated to
"act steadfastly," according to Ethic. ii, 4. Now fortitude
above all lays claim to praise for steadfastness. Because he that
stands firm is so much the more praised, as he is more strongly
impelled to fall or recede. Now man is impelled to recede from that
which is in accordance with reason, both by the pleasing good and the
displeasing evil. But bodily pain impels him more strongly than
pleasure. For Augustine says (Questions 83, qu. 36):
"There is none that does not shun pain more than he desires pleasure.
For we perceive that even the most untamed beasts are deterred from the
greatest pleasures by the fear of pain." And among the pains of the
mind and dangers those are mostly feared which lead to death, and it is
against them that the brave man stands firm. Therefore fortitude is a
cardinal virtue.
Reply to Objection 1: Daring and anger do not cooperate with
fortitude in its act of endurance, wherein its steadfastness is chiefly
commended: for it is by that act that the brave man curbs fear, which
is a principal passion, as stated above (FS, Question 25,
Article 4).
Reply to Objection 2: Virtue is directed to the good of reason
which it behooves to safeguard against the onslaught of evils. And
fortitude is directed to evils of the body, as contraries which it
withstands, and to the good of reason, as the end, which it intends
to safeguard.
Reply to Objection 3: Though dangers of death are of rare
occurrence, yet the occasions of those dangers occur frequently, since
on account of justice which he pursues, and also on account of other
good deeds, man encounters mortal adversaries.
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