Whether Insensibility Is a Vice?
Objection 1: It would seem that insensibility is not a vice. For
those are called insensible who are deficient with regard to
pleasures of touch. Now seemingly it is praiseworthy and virtuous to
be altogether deficient in such matters: for it is written (Dan.
10:2, 3): "In those days Daniel mourned the days of three weeks, I
ate no desirable bread, and neither flesh nor wine entered my mouth,
neither was I anointed with ointment." Therefore insensibility is not
a sin.
Obj. 2: Further, "man's good is to be in accord with reason,"
according to Dionysius (Div. Nom. iv). Now abstinence from all
pleasures of touch is most conducive to man's progress in the good of
reason: for it is written (Dan. 1:17) that "to the children" who took
pulse for their food (Dan. 1:12), "God gave knowledge, and
understanding in every book and wisdom." Therefore insensibility,
which rejects these pleasures altogether, is not sinful.
Obj. 3: Further, that which is a very effective means of avoiding sin
would seem not to be sinful. Now the most effective remedy in
avoiding sin is to shun pleasures, and this pertains to
insensibility. For the Philosopher says (Ethic. ii, 9) that "if we
deny ourselves pleasures we are less liable to sin." Therefore there
is nothing vicious in insensibility.
_On the contrary,_ Nothing save vice is opposed to virtue. Now
insensibility is opposed to the virtue of temperance according to the
Philosopher (Ethic. ii, 7; iii, 11). Therefore insensibility is a
vice.
_I answer that,_ Whatever is contrary to the natural order is
vicious. Now nature has introduced pleasure into the operations that
are necessary for man's life. Wherefore the natural order requires
that man should make use of these pleasures, in so far as they are
necessary for man's well-being, as regards the preservation either of
the individual or of the species. Accordingly, if anyone were to
reject pleasure to the extent of omitting things that are necessary
for nature's preservation, he would sin, as acting counter to the
order of nature. And this pertains to the vice of insensibility.
It must, however, be observed that it is sometimes praiseworthy, and
even necessary for the sake of an end, to abstain from such pleasures
as result from these operations. Thus, for the sake of the body's
health, certain persons refrain from pleasures of meat, drink, and
sex; as also for the fulfilment of certain engagements: thus athletes
and soldiers have to deny themselves many pleasures, in order to
fulfil their respective duties. In like manner penitents, in order to
recover health of soul, have recourse to abstinence from pleasures,
as a kind of diet, and those who are desirous of giving themselves up
to contemplation and Divine things need much to refrain from carnal
things. Nor do any of these things pertain to the vice of
insensibility, because they are in accord with right reason.
Reply Obj. 1: Daniel abstained thus from pleasures, not through any
horror of pleasure as though it were evil in itself, but for some
praiseworthy end, in order, namely, to adapt himself to the heights
of contemplation by abstaining from pleasures of the body. Hence the
text goes on to tell of the revelation that he received immediately
afterwards.
Reply Obj. 2: Since man cannot use his reason without his sensitive
powers, which need a bodily organ, as stated in the First Part (Q.
84, AA. 7, 8), man needs to sustain his body in order that he may use
his reason. Now the body is sustained by means of operations that
afford pleasure: wherefore the good of reason cannot be in a man if
he abstain from all pleasures. Yet this need for using pleasures of
the body will be greater or less, according as man needs more or less
the powers of his body in accomplishing the act of reason. Wherefore
it is commendable for those who undertake the duty of giving
themselves to contemplation, and of imparting to others a spiritual
good, by a kind of spiritual procreation, as it were, to abstain from
many pleasures, but not for those who are in duty bound to bodily
occupations and carnal procreation.
Reply Obj. 3: In order to avoid sin, pleasure must be shunned, not
altogether, but so that it is not sought more than necessity requires.
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