Whether Evil of Nature Is an Object of Fear?
Objection 1: It would seem that evil of nature is not an object of
fear. For the Philosopher says (Rhet. ii, 5) that "fear makes us take
counsel." But we do not take counsel about things which happen
naturally, as stated in _Ethic._ iii, 3. Therefore evil of nature is
not an object of fear.
Obj. 2: Further, natural defects such as death and the like are
always threatening man. If therefore such like evils were an object
of fear, man would needs be always in fear.
Obj. 3: Further, nature does not move to contraries. But evil of
nature is an effect of nature. Therefore if a man shrinks from such
like evils through fear thereof, this is not an effect of nature.
Therefore natural fear is not of the evil of nature; and yet it seems
that it should be.
_On the contrary,_ The Philosopher says (Ethic. iii, 6) that "the
most terrible of all things is death," which is an evil of nature.
_I answer that,_ As the Philosopher says (Rhet. ii, 5), fear is
caused by the "imagination of a future evil which is either
corruptive or painful." Now just as a painful evil is that which is
contrary to the will, so a corruptive evil is that which is contrary
to nature: and this is the evil of nature. Consequently evil of
nature can be the object of fear.
But it must be observed that evil of nature sometimes arises from a
natural cause; and then it is called evil of nature, not merely from
being a privation of the good of nature, but also from being an
effect of nature; such are natural death and other like defects. But
sometimes evil of nature arises from a non-natural cause; such as
violent death inflicted by an assailant. In either case evil of
nature is feared to a certain extent, and to a certain extent not.
For since fear arises "from the imagination of future evil," as the
Philosopher says (Rhet. ii, 5), whatever removes the imagination of
the future evil, removes fear also. Now it may happen in two ways
that an evil may not appear as about to be. First, through being
remote and far off: for, on account of the distance, such a thing is
considered as though it were not to be. Hence we either do not fear
it, or fear it but little; for, as the Philosopher says (Rhet. ii,
5), "we do not fear things that are very far off; since all know that
they shall die, but as death is not near, they heed it not."
Secondly, a future evil is considered as though it were not to be, on
account of its being inevitable, wherefore we look upon it as already
present. Hence the Philosopher says (Rhet. ii, 5) that "those who are
already on the scaffold, are not afraid," seeing that they are on the
very point of a death from which there is no escape; "but in order
that a man be afraid, there must be some hope of escape for him."
Consequently evil of nature is not feared if it be not apprehended as
future: but if evil of nature, that is corruptive, be apprehended as
near at hand, and yet with some hope of escape, then it will be
feared.
Reply Obj. 1: The evil of nature sometimes is not an effect of
nature, as stated above. But in so far as it is an effect of nature,
although it may be impossible to avoid it entirely, yet it may be
possible to delay it. And with this hope one may take counsel about
avoiding it.
Reply Obj. 2: Although evil of nature ever threatens, yet it does not
always threaten from near at hand: and consequently it is not always
feared.
Reply Obj. 3: Death and other defects of nature are the effects of
the common nature; and yet the individual nature rebels against them
as far as it can. Accordingly, from the inclination of the individual
nature arise pain and sorrow for such like evils, when present; fear
when threatening in the future.
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