Whether Excess and Deficiency Diversify the Species of Sins?
Objection 1: It would seem that excess and deficiency do not
diversify the species of sins. For excess and deficiency differ in
respect of more and less. Now "more" and "less" do not diversify a
species. Therefore excess and deficiency do not diversify the species
of sins.
Obj. 2: Further, just as sin, in matters of action, is due to
straying from the rectitude of reason, so falsehood, in speculative
matters, is due to straying from the truth of the reality. Now the
species of falsehood is not diversified by saying more or less than
the reality. Therefore neither is the species of sin diversified by
straying more or less from the rectitude of reason.
Obj. 3: Further, "one species cannot be made out of two," as Porphyry
declares [*Isagog.; cf. Arist. _Metaph._ i]. Now excess and
deficiency are united in one sin; for some are at once illiberal and
wasteful--illiberality being a sin of deficiency, and prodigality, by
excess. Therefore excess and deficiency do not diversify the species
of sins.
_On the contrary,_ Contraries differ specifically, for "contrariety
is a difference of form," as stated in _Metaph._ x, text. 13, 14. Now
vices that differ according to excess and deficiency are contrary to
one another, as illiberality to wastefulness. Therefore they differ
specifically.
_I answer that,_ While there are two things in sin, viz. the act
itself and its inordinateness, in so far as sin is a departure from
the order of reason and the Divine law, the species of sin is
gathered, not from its inordinateness, which is outside the sinner's
intention, as stated above (A. 1), but one the contrary, from the act
itself as terminating in the object to which the sinner's intention
is directed. Consequently wherever we find a different motive
inclining the intention to sin, there will be a different species of
sin. Now it is evident that the motive for sinning, in sins by
excess, is not the same as the motive for sinning, in sins of
deficiency; in fact, they are contrary to one another, just as the
motive in the sin of intemperance is love for bodily pleasures, while
the motive in the sin of insensibility is hatred of the same.
Therefore these sins not only differ specifically, but are contrary
to one another.
Reply Obj. 1: Although _more_ and _less_ do not cause diversity of
species, yet they are sometimes consequent to specific difference, in
so far as they are the result of diversity of form; thus we may say
that fire is lighter than air. Hence the Philosopher says (Ethic.
viii, 1) that "those who held that there are no different species of
friendship, by reason of its admitting of degree, were led by
insufficient proof." In this way to exceed reason or to fall short
thereof belongs to sins specifically different, in so far as they
result from different motives.
Reply Obj. 2: It is not the sinner's intention to depart from reason;
and so sins of excess and deficiency do not become of one kind
through departing from the one rectitude of reason. On the other
hand, sometimes he who utters a falsehood, intends to hide the truth,
wherefore in this respect, it matters not whether he tells more or
less. If, however, departure from the truth be not outside the
intention, it is evident that then one is moved by different causes
to tell more or less; and in this respect there are different kinds
of falsehood, as is evident of the _boaster,_ who exceeds in telling
untruths for the sake of fame, and the _cheat,_ who tells less than
the truth, in order to escape from paying his debts. This also
explains how some false opinions are contrary to one another.
Reply Obj. 3: One may be prodigal and illiberal with regard to
different objects: for instance one may be illiberal [*Cf. II-II, Q.
119, A. 1, ad 1] in taking what one ought not: and nothing hinders
contraries from being in the same subject, in different respects.
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