_whole_ differs from that of _part._ Wherefore the
Philosopher says (Polit. i, 1) that "they are wrong who maintain that
the State and the home and the like differ only as many and few and
not specifically."

Reply Obj. 3: The household community, according to the Philosopher
(Polit. i, 2), differs in respect of a threefold fellowship; namely
"of husband and wife, father and son, master and slave," in each of
which one person is, as it were, part of the other. Wherefore between
such persons there is not justice simply, but a species of justice,
viz. _domestic_ justice, as stated in _Ethic._ v, 6.
_______________________

EIGHTH ARTICLE [II-II, Q. 58, Art. 8]

Whether Particular Justice Has a Special Matter?

Objection 1: It would seem that particular justice has no special
matter. Because a gloss on Gen. 2:14, "The fourth river is
Euphrates," says: "Euphrates signifies 'fruitful'; nor is it stated
through what country it flows, because justice pertains to all the
parts of the soul." Now this would not be the case, if justice had a
special matter, since every special matter belongs to a special
power. Therefore particular justice has no special matter.

Obj. 2: Further, Augustine says (QQ. lxxxiii, qu. 61) that "the soul
has four virtues whereby, in this life, it lives spiritually, viz.
temperance, prudence, fortitude and justice;" and he says that "the
fourth is justice, which pervades all the virtues." Therefore
particular justice, which is one of the four cardinal virtues, has no
special matter.

Obj. 3: Further, justice directs man sufficiently in matters relating
to others. Now a man can be directed to others in all matters
relating to this life. Therefore the matter of justice is general and
not special.

_On the contrary,_ The Philosopher reckons (Ethic. v, 2) particular
justice to be specially about those things which belong to social
life.

_I answer that,_ Whatever can be rectified by reason is the matter of
moral virtue, for this is defined in reference to right reason,
according to the Philosopher (Ethic. ii, 6). Now the reason can
rectify not only the internal passions of the soul, but also external
actions, and also those external things of which man can make use.
And yet it is in respect of external actions and external things by
means of which men can communicate with one another, that the
relation of one man to another is to be considered; whereas it is in
respect of internal passions that w