Whether the Brave Are More Eager at First Than in the Midst of Danger?
Objection 1: It would seem that the daring are not more eager at
first than in the midst of danger. Because trembling is caused by
fear, which is contrary to daring, as stated above (A. 1; Q. 44, A.
3). But the daring sometimes tremble at first, as the Philosopher
says (De Problem. xxvii, 3). Therefore they are not more eager at
first than in the midst of danger.
Obj. 2: Further, passion is intensified by an increase in its object:
thus since a good is lovable, what is better is yet more lovable. But
the object of daring is something difficult. Therefore the greater
the difficulty, the greater the daring. But danger is more arduous
and difficult when present. It is then therefore that daring is
greatest.
Obj. 3: Further, anger is provoked by the infliction of wounds. But
anger causes daring; for the Philosopher says (Rhet. ii, 5) that
"anger makes man bold." Therefore when man is in the midst of danger
and when he is being beaten, then is he most daring.
_On the contrary,_ It is said in _Ethic._ iii, 7 that "the daring are
precipitate and full of eagerness before the danger, yet in the midst
of dangers they stand aloof."
_I answer that,_ Daring, being a movement of the sensitive appetite,
follows an apprehension of the sensitive faculty. But the sensitive
faculty cannot make comparisons, nor can it inquire into
circumstances; its judgment is instantaneous. Now it happens
sometimes that it is impossible for a man to take note in an instant
of all the difficulties of a certain situation: hence there arises
the movement of daring to face the danger; so that when he comes to
experience the danger, he feels the difficulty to be greater than he
expected, and so gives way.
On the other hand, reason discusses all the difficulties of a
situation. Consequently men of fortitude who face danger according to
the judgment of reason, at first seem slack, because they face the
danger not from passion but with due deliberation. Yet when they are
in the midst of danger, they experience nothing unforeseen, but
sometimes the difficulty turns out to be less than they anticipated;
wherefore they are more persevering. Moreover, it may be because they
face the danger on account of the good of virtue which is the abiding
object of their will, however great the danger may prove: whereas men
of daring face the danger on account of a mere thought giving rise to
hope and banishing fear, as stated above (A. 3).
Reply Obj. 1: Trembling does occur in men of daring, on account of
the heat being withdrawn from the outer to the inner parts of the
body, as occurs also in those who are afraid. But in men of daring
the heat withdraws to the heart; whereas in those who are afraid, it
withdraws to the inferior parts.
Reply Obj. 2: The object of love is good simply, wherefore if it be
increased, love is increased simply. But the object of daring is a
compound of good and evil; and the movement of daring towards evil
presupposes the movement of hope towards good. If, therefore, so much
difficulty be added to the danger that it overcomes hope, the
movement of daring does not ensue, but fails. But if the movement of
daring does ensue, the greater the danger, the greater is the daring
considered to be.
Reply Obj. 3: Hurt does not give rise to anger unless there be some
kind of hope, as we shall see later on (Q. 46, A. 1). Consequently if
the danger be so great as to banish all hope of victory, anger does
not ensue. It is true, however, that if anger does ensue, there will
be greater daring.
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