Whether the Honest Is the Same As the Beautiful?
Objection 1: It would seem that the honest is not the same as the
beautiful. For the aspect of honest is derived from the appetite,
since the honest is "what is desirable for its own sake" [*Cicero, De
Invent. Rhet. ii, 53]. But the beautiful regards rather the faculty
of vision to which it is pleasing. Therefore the beautiful is not the
same as the honest.
Obj. 2: Further, beauty requires a certain clarity, which is
characteristic of glory: whereas the honest regards honor. Since then
honor and glory differ, as stated above (Q. 103, A. 1, ad 3), it
seems also that the honest and the beautiful differ.
Obj. 3: Further, honesty is the same as virtue, as stated above (A.
1). But a certain beauty is contrary to virtue, wherefore it is
written (Ezech. 16:15): "Trusting in thy beauty thou playest the
harlot because of thy renown." Therefore the honest is not the same
as the beautiful.
_On the contrary,_ The Apostle says (1 Cor. 12:23, 24): "Those that
are our uncomely (_inhonesta_) parts, have more abundant comeliness
(_honestatem_), but our comely (_honesta_) parts have no need." Now
by uncomely parts he means the baser members, and by comely parts the
beautiful members. Therefore the honest and the beautiful are
apparently the same.
_I answer that,_ As may be gathered from the words of Dionysius (Div.
Nom. iv), beauty or comeliness results from the concurrence of
clarity and due proportion. For he states that God is said to be
beautiful, as being "the cause of the harmony and clarity of the
universe." Hence the beauty of the body consists in a man having his
bodily limbs well proportioned, together with a certain clarity of
color. In like manner spiritual beauty consists in a man's conduct or
actions being well proportioned in respect of the spiritual clarity
of reason. Now this is what is meant by honesty, which we have stated
(A. 1) to be the same as virtue; and it is virtue that moderates
according to reason all that is connected with man. Wherefore
"honesty is the same as spiritual beauty." Hence Augustine says (QQ.
83, qu. 30): "By honesty I mean intelligible beauty, which we
properly designate as spiritual," and further on he adds that "many
things are beautiful to the eye, which it would be hardly proper to
call honest."
Reply Obj. 1: The object that moves the appetite is an apprehended
good. Now if a thing is perceived to be beautiful as soon as it is
apprehended, it is taken to be something becoming and good. Hence
Dionysius says (Div. Nom. iv) that "the beautiful and the good are
beloved by all." Wherefore the honest, inasmuch as it implies
spiritual beauty, is an object of desire, and for this reason Tully
says (De Offic. i, 5): "Thou perceivest the form and the features, so
to speak, of honesty; and were it to be seen with the eye, would, as
Plato declares, arouse a wondrous love of wisdom."
Reply Obj. 2: As stated above (Q. 103, A. 1, ad 3), glory is the
effect of honor: because through being honored or praised, a person
acquires clarity in the eyes of others. Wherefore, just as the same
thing makes a man honorable and glorious, so is the same thing honest
and beautiful.
Reply Obj. 3: This argument applies to the beauty of the body:
although it might be replied that to be proud of one's honesty is to
play the harlot because of one's spiritual beauty, according to
Ezech. 28:17, "Thy heart was lifted up with thy beauty, thou hast
lost thy wisdom in thy beauty."
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