(b) The formal object of envy is one, namely, the detriment to the excellence or glory of self which the envious person sees in the excellence or glory of another. Detriment must not be understood absolutely here, as if the envious person lost something or failed to obtain something on account of the other person. It must be understood relatively, in the sense that the envious person feels that the situation between himself and the other person is no longer the same, that the latter has gained on him or passed him, and has thus lessened his excellence.
1330. The Subjects of Envy.—(a) The persons most inclined to envy are of two quite different types, namely, the ambitious and the pusillanimous. The ambitious man ardently covets honors, and he is correspondingly saddened when others surpass him, especially if he already enjoys repute or is not far removed from the object of his desires. The pusillanimous man, being petty, holds every small advancement of others as great and as a blow to his own prestige. He is, therefore, filled with intense envy, where a different person would see little or no cause for such a feeling. On the contrary, those who recognize their own unsuitability for what is above them, and those who are great of soul, are not so much inclined to envy. There are few, however, even among the most perfect, who are not tempted to envy in some form.
(b) The persons who are most likely to be envied are those who in some way or other are one’s likes or equals, for one does not feel that one is thrown into the shade by a person who is always far above one, or by those who are far removed in time, place, age, etc. Thus, a beggar will envy a fellow-beggar who becomes a millionaire, but not those acquaintances who were always rich, and still less the fortunate persons whom he knows only from hearsay. The elder son envied his brother, not his father (Luke, xv. 28). Many exceptions to this are only apparent. Thus, persons sometimes are envious of those far above them, but it is because these have advanced at their expense, as when a poor person envies those who have the property he once owned. Persons are sometimes envious of their equals who have not surpassed them, but it is because these latter have obtained with little or no effort what they themselves have gained only by hard work. Persons are sometimes envious of their inferiors, but this is because they make a comparison from some viewpoint in which there is equality, as when an old man envies a youth the advantages that were not enjoyed in his own youth, or the present promotion that surpasses his own.
1331. It was said above (see 1313) that hatred differs from other sins against charity, inasmuch as it dislikes another’s good unqualifiedly, whereas these other sins dislike his good with some qualification. Hence, envy differs from hate, because envy is a qualified displeasure. It differs from other kinds of displeasure over the prosperity of others, because the qualification in each case is different.
(a) Thus, emulation is displeased at the thought of a neighbor’s prosperity, not because it does not like his success, but because it dislikes the unsuccess of self. Example: Titus is grieved when he thinks of the virtue of Balbus, because he himself lacks virtue.
(b) Fear dislikes the prosperity or superiority of another, not on account of the prosperity or superiority in itself, but on account of the evil results it apprehends from that prosperity. Example: Caius is displeased at the elevation of Claudius, because he knows the latter is his enemy and will persecute him. He is also displeased that, in spite of his own greater learning and soundness, he has not the influence possessed by Balbus, who misleads many by long-winded sophistry.
(c) Indignation (_nemesis_) is displeased that a neighbor has a certain good, of which he is unworthy. Example: Sempronius is angry because Titus, who is dishonest, succeeds in business.
(d) Envy grieves over a neighbor’s prosperity, not because it thinks this prosperity will actually bring about a lessening of the honor of self, but because it regards the very fact of that prosperity, in itself and apart from any consequences, as a change in one’s relationship to the neighbor, and to that extent an obscuration of the glory of self. Example: Balbus is grieved at the prosperity of Claudius, because he knows Claudius will use his resources to defame him. Caius is grieved at Claudius’ prosperity, because he regards it as a reflection on his own fame, since he is less prosperous. Balbus fears, Caius envies.
1332. Is emulation a sin? (a) If emulation is about spiritual things, it is not sinful, but praiseworthy. St. Paul encourages a holy rivalry among the Corinthians for the higher gifts of God (I Cor., xii. 31). St. Jerome writes to Laeta that her daughter should be associated with other girls as fellow-pupils, that the progress of the latter and the praises they receive may act as a spur to the daughter not to be outdone. One who equals or surpasses the virtue or knowledge of another does not take away or lessen the other’s good, but improves his own good; and thus emulation is not harmful, but beneficial in spiritual matters. (b) If emulation is about temporal things, it is also lawful to be sorry at their absence. But, if the desire is inordinate, then emulation is sinful. Example: Sempronius is not inferior in ability to Titus, and hence, while not desiring monopoly or disliking competition, he is sorry that he has not attained an equal success in business. Balbus is very deficient in education, in initiative and in character, while Caius excels in all these qualities; and yet Balbus is discontented that he does not hold the responsible position of Caius, or one of equal importance. The emulation of Sempronius is reasonable, that of Balbus is unreasonable.
1333. Rivalry is called jealousy, when it proceeds from a love so ardent that it wishes to have exclusive possession of the object loved. This jealousy is lawful or unlawful, according as the person who loves has or has not exclusive rights.