Whether Truth Is a Special Virtue?
Objection 1: It seems that truth is not a special virtue. For the
true and the good are convertible. Now goodness is not a special
virtue, in fact every virtue is goodness, because "it makes its
possessor good." Therefore truth is not a special virtue.
Obj. 2: Further, to make known what belongs to oneself is an act of
truth as we understand it here. But this belongs to every virtue,
since every virtuous habit is made known by its own act. Therefore
truth is not a special virtue.
Obj. 3: Further, the truth of life is the truth whereby one lives
aright, and of which it is written (Isa. 38:3): "I beseech Thee . . .
remember how I have walked before Thee in truth, and with a perfect
heart." Now one lives aright by any virtue, as follows from the
definition of virtue given above (I-II, Q. 55, A. 4). Therefore truth
is not a special virtue.
Obj. 4: Further, truth seems to be the same as simplicity, since
hypocrisy is opposed to both. But simplicity is not a special virtue,
since it rectifies the intention, and that is required in every
virtue. Therefore neither is truth a special virtue.
_On the contrary,_ It is numbered together with other virtues (Ethic.
ii, 7).
_I answer that,_ The nature of human virtue consists in making a
man's deed good. Consequently whenever we find a special aspect of
goodness in human acts, it is necessary that man be disposed thereto
by a special virtue. And since according to Augustine (De Nat. Boni
iii) good consists in order, it follows that a special aspect of good
will be found where there is a special order. Now there is a special
order whereby our externals, whether words or deeds, are duly ordered
in relation to some thing, as sign to thing signified: and thereto
man is perfected by the virtue of truth. Wherefore it is evident that
truth is a special virtue.
Reply Obj. 1: The true and the good are convertible as to subject,
since every true thing is good, and every good thing is true. But
considered logically, they exceed one another, even as the intellect
and will exceed one another. For the intellect understands the will
and many things besides, and the will desires things pertaining to
the intellect, and many others. Wherefore the _true_ considered in
its proper aspect as a perfection of the intellect is a particular
good, since it is something appetible: and in like manner the _good_
considered in its proper aspect as the end of the appetite is
something true, since it is something intelligible. Therefore since
virtue includes the aspect of goodness, it is possible for truth to
be a special virtue, just as the _true_ is a special good; yet it is
not possible for goodness to be a special virtue, since rather,
considered logically, it is the genus of virtue.
Reply Obj. 2: The habits of virtue and vice take their species from
what is directly intended, and not from that which is accidental and
beside the intention. Now that a man states that which concerns
himself, belongs to the virtue of truth, as something directly
intended: although it may belong to other virtues consequently and
beside his principal intention. For the brave man intends to act
bravely: and that he shows his fortitude by acting bravely is a
consequence beside his principal intention.
Reply Obj. 3: The truth of life is the truth whereby a thing is true,
not whereby a person says what is true. Life like anything else is
said to be true, from the fact that it attains its rule and measure,
namely, the divine law; since rectitude of life depends on conformity
to that law. This truth or rectitude is common to every virtue.
Reply Obj. 4: Simplicity is so called from its opposition to
duplicity, whereby, to wit, a man shows one thing outwardly while
having another in his heart: so that simplicity pertains to this
virtue. And it rectifies the intention, not indeed directly (since
this belongs to every virtue), but by excluding duplicity, whereby a
man pretends one thing and intends another.
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