Whether Virtue Is in Us by Nature?
Objection 1: It would seem that virtue is in us by nature. For
Damascene says (De Fide Orth. iii, 14): "Virtues are natural to us
and are equally in all of us." And Antony says in his sermon to the
monks: "If the will contradicts nature it is perverse, if it follow
nature it is virtuous." Moreover, a gloss on Matt. 4:23, "Jesus went
about," etc., says: "He taught them natural virtues, i.e. chastity,
justice, humility, which man possesses naturally."
Obj. 2: Further, the virtuous good consists in accord with reason, as
was clearly shown above (Q. 55, A. 4, ad 2). But that which accords
with reason is natural to man; since reason is part of man's nature.
Therefore virtue is in man by nature.
Obj. 3: Further, that which is in us from birth is said to be natural
to us. Now virtues are in some from birth: for it is written (Job
31:18): "From my infancy mercy grew up with me; and it came out with
me from my mother's womb." Therefore virtue is in man by nature.
_On the contrary,_ Whatever is in man by nature is common to all men,
and is not taken away by sin, since even in the demons natural gifts
remain, as Dionysius states (Div. Nom. iv). But virtue is not in all
men; and is cast out by sin. Therefore it is not in man by nature.
_I answer that,_ With regard to corporeal forms, it has been
maintained by some that they are wholly from within, by those, for
instance, who upheld the theory of "latent forms" [*Anaxagoras; Cf.
I, Q. 45, A. 8; Q. 65, A. 4]. Others held that forms are entirely
from without, those, for instance, who thought that corporeal forms
originated from some separate cause. Others, however, esteemed that
they are partly from within, in so far as they pre-exist potentially
in matter; and partly from without, in so far as they are brought
into act by the agent.
In like manner with regard to sciences and virtues, some held that
they are wholly from within, so that all virtues and sciences would
pre-exist in the soul naturally, but that the hindrances to science
and virtue, which are due to the soul being weighed down by the body,
are removed by study and practice, even as iron is made bright by
being polished. This was the opinion of the Platonists. Others said
that they are wholly from without, being due to the inflow of the
active intellect, as Avicenna maintained. Others said that sciences
and virtues are within us by nature, so far as we are adapted to
them, but not in their perfection: this is the teaching of the
Philosopher (Ethic. ii, 1), and is nearer the truth.
To make this clear, it must be observed that there are two ways in
which something is said to be natural to a man; one is according to
his specific nature, the other according to his individual nature.
And, since each thing derives its species from its form, and its
individuation from matter, and, again, since man's form is his
rational soul, while his matter is his body, whatever belongs to him
in respect of his rational soul, is natural to him in respect of his
specific nature; while whatever belongs to him in respect of the
particular temperament of his body, is natural to him in respect of
his individual nature. For whatever is natural to man in respect of
his body, considered as part of his species, is to be referred, in a
way, to the soul, in so far as this particular body is adapted to
this particular soul.
In both these ways virtue is natural to man inchoatively. This is so
in respect of the specific nature, in so far as in man's reason are
to be found instilled by nature certain naturally known principles of
both knowledge and action, which are the nurseries of intellectual
and moral virtues, and in so far as there is in the will a natural
appetite for good in accordance with reason. Again, this is so in
respect of the individual nature, in so far as by reason of a
disposition in the body, some are disposed either well or ill to
certain virtues: because, to wit, certain sensitive powers are acts
of certain parts of the body, according to the disposition of which
these powers are helped or hindered in the exercise of their acts,
and, in consequence, the rational powers also, which the aforesaid
sensitive powers assist. In this way one man has a natural aptitude
for science, another for fortitude, another for temperance: and in
these ways, both intellectual and moral virtues are in us by way of a
natural aptitude, inchoatively, but not perfectly, since nature is
determined to one, while the perfection of these virtues does not
depend on one particular mode of action, but on various modes, in
respect of the various matters, which constitute the sphere of
virtue's action, and according to various circumstances.
It is therefore evident that all virtues are in us by nature,
according to aptitude and inchoation, but not according to
perfection, except the theological virtues, which are entirely from
without.
This suffices for the Replies to the Objections. For the first two
argue about the nurseries of virtue which are in us by nature,
inasmuch as we are rational beings. The third objection must be taken
in the sense that, owing to the natural disposition which the body
has from birth, one has an aptitude for pity, another for living
temperately, another for some other virtue.
________________________