Whether Even Virtuous Men Can Be Ashamed?
Objection 1: It would seem that even virtuous men can be ashamed. For
contraries have contrary effects. Now those who excel in wickedness
are not ashamed, according to Jer. 3:3, "Thou hadst a harlot's
forehead, thou wouldst not blush." Therefore those who are virtuous
are more inclined to be ashamed.
Obj. 2: Further, the Philosopher says (Rhet. ii, 6) that "men are
ashamed not only of vice, but also of the signs of evil": and this
happens also in the virtuous. Therefore virtuous men can be ashamed.
Obj. 3: Further, shamefacedness is "fear of disgrace" [*Ethic. iv,
9]. Now virtuous people may happen to be ignominious, for instance if
they are slandered, or if they suffer reproach undeservedly.
Therefore a virtuous man can be ashamed.
Obj. 4: Further, shamefacedness is a part of temperance, as stated
above (Q. 143). Now a part is not separated from its whole. Since
then temperance is in a virtuous man, it means that shamefacedness is
also.
_On the contrary,_ The Philosopher says (Ethic. iv, 9) that a
"virtuous man is not shamefaced."
_I answer that,_ As stated above (AA. 1, 2) shamefacedness is fear of
some disgrace. Now it may happen in two ways that an evil is not
feared: first, because it is not reckoned an evil; secondly because
one reckons it impossible with regard to oneself, or as not difficult
to avoid.
Accordingly shame may be lacking in a person in two ways. First,
because the things that should make him ashamed are not deemed by him
to be disgraceful; and in this way those who are steeped in sin are
without shame, for instead of disapproving of their sins, they boast
of them. Secondly, because they apprehend disgrace as impossible to
themselves, or as easy to avoid. In this way the old and the virtuous
are not shamefaced. Yet they are so disposed, that if there were
anything disgraceful in them they would be ashamed of it. Wherefore
the Philosopher says (Ethic. iv, 9) that "shame is in the virtuous
hypothetically."
Reply Obj. 1: Lack of shame occurs in the best and in the worst men
through different causes, as stated in the Article. In the average
men it is found, in so far as they have a certain love of good, and
yet are not altogether free from evil.
Reply Obj. 2: It belongs to the virtuous man to avoid not only vice,
but also whatever has the semblance of vice, according to 1 Thess.
5:22, "From all appearance of evil refrain yourselves." The
Philosopher, too, says (Ethic. iv, 9) that the virtuous man should
avoid "not only what is really evil, but also those things that are
regarded as evil."
Reply Obj. 3: As stated above (A. 1, ad 1) the virtuous man despises
ignominy and reproach, as being things he does not deserve, wherefore
he is not much ashamed of them. Nevertheless, to a certain extent,
shame, like the other passions, may forestall reason.
Reply Obj. 4: Shamefacedness is a part of temperance, not as though
it entered into its essence, but as a disposition to it: wherefore
Ambrose says (De Offic. i, 43) that "shamefacedness lays the first
foundation of temperance," by inspiring man with the horror of
whatever is disgraceful.
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