mercy and good fruits." Thirdly, he should
strive in all charity to correct the sins of others, and this is
indicated by the words "judging without dissimulation [*Vulg.: 'The
wisdom that is from above . . . is . . . without judging, without
dissimulation'," lest he should purpose to sate his hatred under
cover of correction.
_______________________

QUESTION 46

OF FOLLY WHICH IS OPPOSED TO WISDOM
(In Three Articles)

We must now consider folly which is opposed to wisdom; and under this
head there are three points of inquiry:

(1) Whether folly is contrary to wisdom?

(2) Whether folly is a sin?

(3) To which capital sin is it reducible?
_______________________

FIRST ARTICLE [II-II, Q. 46, Art. 1]

Whether Folly Is Contrary to Wisdom?

Objection 1: It would seem that folly is not contrary to wisdom. For
seemingly unwisdom is directly opposed to wisdom. But folly does not
seem to be the same as unwisdom, for the latter is apparently about
Divine things alone, whereas folly is about both Divine and human
things. Therefore folly is not contrary to wisdom.

Obj. 2: Further, one contrary is not the way to arrive at the other.
But folly is the way to arrive at wisdom, for it is written (1 Cor.
3:18): "If any man among you seem to be wise in this world, let him
become a fool, that he may be wise." Therefore folly is not opposed
to wisdom.

Obj. 3: Further, one contrary is not the cause of the other. But
wisdom is the cause of folly; for it is written (Jer. 10:14): "Every
man is become a fool for knowledge," and wisdom is a kind of
knowledge. Moreover, it is written (Isa. 47:10): "Thy wisdom and thy
knowledge, this hath deceived thee." Now it belongs to folly to be
deceived. Therefore folly is not contrary to wisdom.

Obj. 4: Further, Isidore says (Etym. x, under the letter S) that "a
fool is one whom shame does not incite to sorrow, and who is
unconcerned when he is injured." But this pertains to spiritual
wisdom, according to Gregory (Moral. x, 49). Therefore folly is not
opposed to wisdom.

_On the contrary,_ Gregory says (Moral. ii, 26) that "the gift of
wisdom is given as a remedy against folly."

_I answer that,_ _Stultitia (Folly)_ seems to take its name from
_stupor;_ wherefore Isidore says (loc. cit.): "A fool is one who
through dullness (_stuporem_) remains unmoved." And folly differs
from fatuity, according to the same authority (Etym. x), in that
folly implies apathy in the heart and dullness