without having the virtue. This may be
done in three ways. First, because they tend to that which is
difficult as though it were not difficult: and this again happens in
three ways, for sometimes this is owing to ignorance, through not
perceiving the greatness of the danger; sometimes it is owing to the
fact that one is hopeful of overcoming dangers--when, for instance,
one has often experienced escape from danger; and sometimes this is
owing to a certain science and art, as in the case of soldiers who,
through skill and practice in the use of arms, think little of the
dangers of battle, as they reckon themselves capable of defending
themselves against them; thus Vegetius says (De Re Milit. i), "No man
fears to do what he is confident of having learned to do well."
Secondly, a man performs an act of fortitude without having the
virtue, through the impulse of a passion, whether of sorrow that he
wishes to cast off, or again of anger. Thirdly, through choice, not
indeed of a due end, but of some temporal advantage to be obtained,
such as honor, pleasure, or gain, or of some disadvantage to be
avoided, such as blame, pain, or loss.

Reply Obj. 3: The fortitude of the soul which is reckoned a virtue,
as explained in the Reply to the First Objection, is so called from
its likeness to fortitude of the body. Nor is it inconsistent with
the notion of virtue, that a man should have a natural inclination to
virtue by reason of his natural temperament, as stated above (I-II,
Q. 63, A. 1).
_______________________

SECOND ARTICLE [II-II, Q. 123, Art. 2]

Whether Fortitude Is a Special Virtue?

Objection 1: It seems that fortitude is not a special virtue. For it
is written (Wis. 7:7): "She teacheth temperance, and prudence, and
justice, and fortitude," where the text has "virtue" for "fortitude."
Since then the term "virtue" is common to all virtues, it seems that
fortitude is a general virtue.

Obj. 2: Further, Ambrose says (De Offic. i): "Fortitude is not
lacking in courage, for alone she defends the honor of the virtues
and guards their behests. She it is that wages an inexorable war on
all vice, undeterred by toil, brave in face of dangers, steeled
against pleasures, unyielding to lusts, avoiding covetousness as a
deformity that weakens virtue"; and he says the same further on in
connection with other vices. Now this cannot apply to any special
virtue. Therefore fortitude is not a special virtue.

Obj. 3: Further, forti