On the other hand, the Peripatetics give the name of "passions" to all the movements of the sensitive appetite. Wherefore they esteem them good, when they are controlled by reason; and evil when they are not controlled by reason. Hence it is evident that Cicero was wrong in disapproving (De Tusc. Quaest. iii, 4) of the Peripatetic theory of a mean in the passions, when he says that "every evil, though moderate, should be shunned; for, just as a body, though it be moderately ailing, is not sound; so, this mean in the diseases or passions of the soul, is not sound." For passions are not called "diseases" or "disturbances" of the soul, save when they are not controlled by reason.
Hence the reply to the First Objection is evident.
Reply Obj. 2: In every passion there is an increase or decrease in the natural movement of the heart, according as the heart is moved more or less intensely by contraction and dilatation; and hence it derives the character of passion. But there is no need for passion to deviate always from the order of natural reason.
Reply Obj. 3: The passions of the soul, in so far as they are contrary to the order of reason, incline us to sin: but in so far as they are controlled by reason, they pertain to virtue. ________________________
THIRD ARTICLE [I-II, Q. 24, Art. 3]
Whether Passion Increases or Decreases the Goodness or Malice of an
Act?
Objection 1: It would seem that every passion decreases the goodness of a moral action. For anything that hinders the judgment of reason, on which depends the goodness of a moral act, consequently decreases the goodness of the moral act. But every passion hinders the judgment of reason: for Sallust says (Catilin.): "All those that take counsel about matters of doubt, should be free from hatred, anger, friendship and pity." Therefore passion decreases the goodness of a moral act.
Obj. 2: Further, the more a man's action is like to God, the better it is: hence the Apostle says (Eph. 5:1): "Be ye followers of God, as most dear children." But "God and the holy angels feel no anger when they punish . . . no fellow-feeling with misery when they relieve the unhappy," as Augustine says (De Civ. Dei ix, 5). Therefore it is better to do such like deeds without than with a passion of the soul.
Obj. 3: Further, just as moral evil depends on its relation to reason, so also does moral good. But moral evil is lessened by passion: for he sins less, who sins from passion, than he who sins deliberately. Therefore he does a better deed, who does well without passion, than he who does with passion.
On the contrary, Augustine says (De Civ. Dei ix, 5) that "the passion of pity is obedient to reason, when pity is bestowed without violating right, as when the poor are relieved, or the penitent forgiven." But nothing that is obedient to reason lessens the moral good. Therefore a passion of the soul does not lessen moral good.