Whether Moral Good and Evil Can Be Found in the Passions of the Soul?
Objection 1: It would seem that no passion of the soul is morally
good or evil. For moral good and evil are proper to man: since
"morals are properly predicated of man," as Ambrose says (Super Luc.
Prolog.). But passions are not proper to man, for he has them in
common with other animals. Therefore no passion of the soul is
morally good or evil.
Obj. 2: Further, the good or evil of man consists in "being in
accord, or in disaccord with reason," as Dionysius says (Div. Nom.
iv). Now the passions of the soul are not in the reason, but in the
sensitive appetite, as stated above (Q. 22, A. 3). Therefore they
have no connection with human, i.e. moral, good or evil.
Obj. 3: Further, the Philosopher says (Ethic. ii, 5) that "we are
neither praised nor blamed for our passions." But we are praised and
blamed for moral good and evil. Therefore the passions are not
morally good or evil.
_On the contrary,_ Augustine says (De Civ. Dei xiv, 7) while speaking
of the passions of the soul: "They are evil if our love is evil; good
if our love is good."
_I answer that,_ We may consider the passions of the soul in two
ways: first, in themselves; secondly, as being subject to the command
of the reason and will. If then the passions be considered in
themselves, to wit, as movements of the irrational appetite, thus
there is no moral good or evil in them, since this depends on the
reason, as stated above (Q. 18, A. 5). If, however, they be
considered as subject to the command of the reason and will, then
moral good and evil are in them. Because the sensitive appetite is
nearer than the outward members to the reason and will; and yet the
movements and actions of the outward members are morally good or
evil, inasmuch as they are voluntary. Much more, therefore, may the
passions, in so far as they are voluntary, be called morally good or
evil. And they are said to be voluntary, either from being commanded
by the will, or from not being checked by the will.
Reply Obj. 1: These passions, considered in themselves, are common to
man and other animals: but, as commanded by the reason, they are
proper to man.
Reply Obj. 2: Even the lower appetitive powers are called rational,
in so far as "they partake of reason in some sort" (Ethic. i, 13).
Reply Obj. 3: The Philosopher says that we are neither praised nor
blamed for our passions considered absolutely; but he does not
exclude their becoming worthy of praise or blame, in so far as they
are subordinate to reason. Hence he continues: "For the man who fears
or is angry, is not praised . . . or blamed, but the man who is angry
in a certain way, i.e. according to, or against reason."
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