Thomas Aquinas

“ First, because the more sound-minded a man is, the more grievous his sin, wherefore sins are not imputed to those who are demented. Now grave fear and sorrow, especially in dangers of death, stun the human mind, but not so pleasure which is the motive of intemperance. Secondly, because the more voluntary a sin the graver it is. ”

“ The commonness of a sin diminishes the shamefulness and disgrace of a sin in the opinion of men, but not as regards the nature of the vices themselves.
Reply to Objection 3: When we say that intemperance is most disgraceful, we mean in comparison with human vices, those, namely, that are connected with human passions which to a certain extent are in conformity with human nature. But those vices which exceed the mode of human nature are still more disgraceful. ”

“ Now intemperance has more of the voluntary in it than cowardice has, and this for two reasons. The first is because actions done through fear have their origin in the compulsion of an external agent, so that they are not simply voluntary but mixed, as stated in Ethic. iii, 1, whereas actions done for the sake of pleasure are simply voluntary. The second reason is because the actions of an intemperate man are more voluntary individually and less voluntary generically. For no one would wish to be intemperate, yet man is enticed by individual pleasures which make of him an intemperate man. ”

“ The excellence of fortitude in comparison with temperance may be considered from two standpoints. First, with regard to the end, which has the aspect of good: because fortitude is directed to the common good more than temperance is. And from this point of view cowardice has a certain precedence over intemperance, since by cowardice some people forsake the defense of the common good. ”

“ First, because it is becoming to children, and the Philosopher does not mean that the sin of intemperance is childish in this sense. Secondly. by way of likeness, and it is in this sense that sins of intemperance are said to be childish. For the sin of intemperance is one of unchecked concupiscence, which is likened to a child in three ways. First, as rewards that which they both desire, for like a child concupiscence desires something disgraceful. This is because in human affairs a thing is beautiful according as it harmonizes with reason. ”

“ Now the body is sustained by means of operations that afford pleasure: wherefore the good of reason cannot be in a man if he abstain from all pleasures. Yet this need for using pleasures of the body will be greater or less, according as man needs more or less the powers of his body in accomplishing the act of reason. ”

“ Hence the most effective remedy against intemperance is not to dwell on the consideration of singulars. It is the other way about in matters relating to cowardice: because the particular action that imposes itself on a man is less voluntary, for instance to cast aside his shield, and the like, whereas the general purpose is more voluntary, for instance to save himself by flight. ”

“ Therefore cowardice is a greater vice than intemperance.
Objection 2: Further, the greater the difficulty to be surmounted, the less is a man to be reproached for failure, wherefore the Philosopher says (Ethic. vii, 7) that "it is no wonder, in fact it is pardonable, if a man is mastered by strong and overwhelming pleasures or pains." Now seemingly it is more difficult to control pleasures than other passions ”

“ Wherefore the natural order requires that man should make use of these pleasures, in so far as they are necessary for man's well-being, as regards the preservation either of the individual or of the species. ”

“ Thou shalt beat him with a rod, and deliver his soul from Hell." In like manner by resisting concupiscence we moderate it according to the demands of virtue. Augustine indicates this when he says (Music. vi, 11) that if the mind be lifted up to spiritual things, and remain fixed "thereon, the impulse of custom," i.e. carnal concupiscence, "is broken, and being suppressed is gradually weakened: for it was stronger when we followed it, and though not wholly destroyed, it is certainly less strong when we curb it." ”