It must, however, be observed that this generic character of pride admits of the possibility of all vices arising from pride sometimes, but it does not imply that all vices originate from pride always. For though one may break the commandments of the Law by any kind of sin, through contempt which pertains to pride, yet one does not always break the Divine commandments through contempt, but sometimes through ignorance, and sometimes through weakness: and for this reason Augustine says (De Nat. et Grat. xxix) that "many things are done amiss which are not done through pride."
Reply Obj. 1: These words are introduced by Augustine into his book De Nat. et Grat., not as being his own, but as those of someone with whom he is arguing. Hence he subsequently disproves the assertion, and shows that not all sins are committed through pride. We might, however, reply that these authorities must be understood as referring to the outward effect of pride, namely the breaking of the commandments, which applies to every sin, and not to the inward act of pride, namely contempt of the commandment. For sin is committed, not always through contempt, but sometimes through ignorance, sometimes through weakness, as stated above.
Reply Obj. 2: A man may sometimes commit a sin effectively, but not affectively; thus he who, in ignorance, slays his father, is a parricide effectively, but not affectively, since he did not intend it. Accordingly he who breaks God's commandment is said to pride himself against God, effectively always, but not always affectively.
Reply Obj. 3: A sin may destroy a virtue in two ways. In one way by direct contrariety to a virtue, and thus pride does not corrupt every virtue, but only humility; even as every special sin destroys the special virtue opposed to it, by acting counter thereto. In another way a sin destroys a virtue, by making ill use of that virtue: and thus pride destroys every virtue, in so far as it finds an occasion of pride in every virtue, just as in everything else pertaining to excellence. Hence it does not follow that it is a general sin.
Reply Obj. 4: Pride regards a special aspect in its object, which aspect may be found in various matters: for it is inordinate love of one's excellence, and excellence may be found in various things. _______________________
THIRD ARTICLE [II-II, Q. 162, Art. 3]
Whether the Subject of Pride Is the Irascible Faculty?
Objection 1: It would seem that the subject of pride is not the irascible faculty. For Gregory says (Moral. xxiii, 17): "A swollen mind is an obstacle to truth, for the swelling shuts out the light." Now the knowledge of truth pertains, not to the irascible but to the rational faculty. Therefore pride is not in the irascible.
Obj. 2: Further, Gregory says (Moral. xxiv, 8) that "the proud observe other people's conduct not so as to set themselves beneath them with humility, but so as to set themselves above them with pride": wherefore it would seem that pride originates in undue observation. Now observation pertains not to the irascible but to the rational faculty.
Obj. 3: Further, pride seeks pre-eminence not only in sensible things, but also in spiritual and intelligible things: while it consists essentially in the contempt of God, according to Ecclus. 10:14, "The beginning of the pride of man is to fall off from God." Now the irascible, since it is a part of the sensitive appetite, cannot extend to God and things intelligible. Therefore pride cannot be in the irascible.