SECTION VII.—Of Temperance.
1. Temperance is a virtue which regulates by the judgment of reason those desires and delights which attend upon the operations whereby human nature is preserved in the individual and propagated in the species. Temperance is the virtue contrary to the two deadly sins of Gluttony and Lust. As against the former, it represents Abstinence, or moderation in solid food, and Sobriety, which is moderation in drink. As against the latter, it is the great virtue of Chastity. The student must bear in mind that, to a philosopher, Temperance does not mean Total Abstinence, and Abstinence is quite independent of Fridays and flesh-meat. Temperance then is made up of Abstinence, Sobriety, and Chastity.
Aristotle writes: "Cases of falling short in the taking of pleasure, and of people enjoying themselves less than they ought, are not apt to occur: for such insensibility is not human: but if there be any one to whom nothing is pleasant, and all comes alike in the matter of taste, he must be far from the state and condition of humanity: such a being has no name, because he is nowhere met with." This is true, because where there is question of a virtue, such as Temperance, resident in the concupiscible appetite, we are not concerned with any sullenness or moroseness of will, nor with any scrupulosity or imbecility of judgment, refusing to gratify the reasonable cravings of appetite, but with the habitual leaning and lie of the appetite itself. Now the concupiscible appetite in every man, of its own nature, leans to its proper object of delectable good. No virtue is requisite to secure it from too little inclination that way: but to restrain the appetite from going out excessively to delight is the function, and the sole function, of Temperance. The measure of restraint is relative, as the golden mean is relative, and varies with different persons and in view of different ends. The training of the athlete is not the training of the saint.
3. Besides the primary virtue of Temperance, and its subordinate species (enumerated above, n. 1), certain other virtues are brought under Temperance in a secondary sense, as observing in easier matters that moderation and self-restraint which the primary virtue keeps in the matter that is most difficult of all. St. Thomas calls these potential parts of Temperance. There is question here of what is most difficult to man as an animal, not of what is most difficult to him as a rational being. To rational man, as such, ambition is harder to restrain than sensuality: which is proved by the fact that fewer men, who have any ambition in them, do restrain that passion than those who restrain the animal propensities that are common to all. But to man as an animal (and vast numbers of the human race rise little above the animal state), it is hardest of all things to restrain those appetites that go with the maintenance and propagation of flesh and blood. These then are the proper matter of Temperance: other virtues, potential parts of Temperance, restrain other cravings which are less animal. Of these virtues the most noticeable are humility, meekness, and modesty. [Footnote 7]
[Footnote 7: This is St. Thomas's arrangement, placing Humility under Temperance. The connection of Humility with Magnanimity, and thereby with Fortitude, is indicated pp. 100, 101.]
4. There is a thirst after honour and preeminence, arising from self-esteem, and prevalent especially where there is little thought of God, and scant reverence for the present majesty of heaven. A man who thinks little of his Maker is great in his own eyes, as our green English hills are mountains to one who has not seen the Alpine heights and snows. Apart from the consideration of God there is no humility; and this is why Aristotle, who treats of virtues as they minister to the dealings of man with man, makes no mention of this virtue. There are certain outward manifestations in words, acts, and gestures, the demeanour of a humble man, which is largely identified with modesty and with submission to others as representing God.
5. Modesty is that outward comportment, style of dress, conversation, and carriage, which indicates the presence of Temperance, "set up on holy pedestal" (Plato, Phaedr., 254 B) in the heart within.
6. Meekness is moderation in anger, and is or should be the virtue of all men. Clemency is moderation in punishment, and is the virtue of men in office, who bear the sword or the rod.
7. As regards the vices opposite to Temperance, an important distinction is to be drawn between him who sins by outburst of passion and him whose very principles are corrupt. [Footnote 8] The former in doing evil acknowledges it to be evil, and is prone to repent of it afterwards: the latter has lost his belief in virtue, and his admiration for it: he drinks in iniquity like water, with no after-qualms; he glories in his shame. The former is reclaimable, the latter is reprobate: his intellect as well as his heart is vitiated and gone bad. If there were no miracles, he would be a lost man: but God can work miracles in the moral as in the physical order: in that there is hope for him.
[Footnote 8: See the note in Aquinas Ethicus, Vol. I., pp. 170, 171.]