Whether the Species of Fear Are Suitably Assigned?
Objection 1: It would seem that six species of fear are unsuitably
assigned by Damascene (De Fide Orth. ii, 15); namely, "laziness,
shamefacedness, shame, amazement, stupor, and anxiety." Because, as
the Philosopher says (Rhet. ii, 5), "fear regards a saddening evil."
Therefore the species of fear should correspond to the species of
sorrow. Now there are four species of sorrow, as stated above (Q. 35,
A. 8). Therefore there should only be four species of fear
corresponding to them.
Obj. 2: Further, that which consists in an action of our own is in
our power. But fear regards an evil that surpasses our power, as
stated above (A. 2). Therefore laziness, shamefacedness, and shame,
which regard our own actions, should not be reckoned as species of
fear.
Obj. 3: Further, fear is of the future, as stated above (AA. 1, 2).
But "shame regards a disgraceful deed already done," as Gregory of
Nyssa [*Nemesius, De Nat. Hom. xx.] says. Therefore shame is not a
species of fear.
Obj. 4: Further, fear is only of evil. But amazement and stupor
regard great and unwonted things, whether good or evil. Therefore
amazement and stupor are not species of fear.
Obj. 5: Further, Philosophers have been led by amazement to seek the
truth, as stated in the beginning of _Metaph._ But fear leads to
flight rather than to search. Therefore amazement is not a species of
fear.
On the contrary suffices the authority of Damascene and Gregory of
Nyssa [*Nemesius] (Cf. Obj. 1, 3).
_I answer that,_ As stated above (A. 2), fear regards a future evil
which surpasses the power of him that fears, so that it is
irresistible. Now man's evil, like his good, may be considered either
in his action or in external things. In his action he has a twofold
evil to fear. First, there is the toil that burdens his nature: and
hence arises _laziness,_ as when a man shrinks from work for fear of
too much toil. Secondly, there is the disgrace which damages him in
the opinion of others. And thus, if disgrace is feared in a deed that
is yet to be done, there is _shamefacedness_; if, however, it be a
deed already done, there is _shame._
On the other hand, the evil that consists in external things may
surpass man's faculty of resistance in three ways. First by reason of
its magnitude; when, that is to say, a man considers some great evil
the outcome of which he is unable to gauge: and then there is
_amazement._ Secondly, by reason of its being unwonted; because, to
wit, some unwonted evil arises before us, and on that account is
great in our estimation: and then there is _stupor,_ which is caused
by the representation of something unwonted. Thirdly, by reason of
its being unforeseen: thus future misfortunes are feared, and fear of
this kind is called _anxiety._
Reply Obj. 1: Those species of sorrow given above are not derived
from the diversity of objects, but from the diversity of effects, and
for certain special reasons. Consequently there is no need for those
species of sorrow to correspond with these species of fear, which are
derived from the proper division of the object of fear itself.
Reply Obj. 2: A deed considered as being actually done, is in the
power of the doer. But it is possible to take into consideration
something connected with the deed, and surpassing the faculty of the
doer, for which reason he shrinks from the deed. It is in this sense
that laziness, shamefacedness, and shame are reckoned as species of
fear.
Reply Obj. 3: The past deed may be the occasion of fear of future
reproach or disgrace: and in this sense shame is a species of fear.
Reply Obj. 4: Not every amazement and stupor are species of fear, but
that amazement which is caused by a great evil, and that stupor which
arises from an unwonted evil. Or else we may say that, just as
laziness shrinks from the toil of external work, so amazement and
stupor shrink from the difficulty of considering a great and unwonted
thing, whether good or evil: so that amazement and stupor stand in
relation to the act of the intellect, as laziness does to external
work.
Reply Obj. 5: He who is amazed shrinks at present from forming a
judgment of that which amazes him, fearing to fall short of the
truth, but inquires afterwards: whereas he who is overcome by stupor
fears both to judge at present, and to inquire afterwards. Wherefore
amazement is a beginning of philosophical research: whereas stupor
is a hindrance thereto.
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