and to the good of reason, as the end, which it intends to safeguard.

Reply Obj. 3: Though dangers of death are of rare occurrence, yet the
occasions of those dangers occur frequently, since on account of
justice which he pursues, and also on account of other good deeds,
man encounters mortal adversaries.
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TWELFTH ARTICLE [II-II, Q. 123, Art. 12]

Whether Fortitude Excels Among All Other Virtues?

Objection 1: It seems that fortitude excels among all other virtues.
For Ambrose says (De Offic. i): "Fortitude is higher, so to speak,
than the rest."

Obj. 2: Further, virtue is about that which is difficult and good.
But fortitude is about most difficult things. Therefore it is the
greatest of the virtues.

Obj. 3: Further, the person of a man is more excellent than his
possessions. But fortitude is about a man's person, for it is this
that a man exposes to the danger of death for the good of virtue:
whereas justice and the other moral virtues are about other and
external things. Therefore fortitude is the chief of the moral
virtues.

Obj. 4: _On the contrary,_ Tully says (De Offic. i): "Justice is the
most resplendent of the virtues and gives its name to a good man."

Obj. 5: Further, the Philosopher says (Rhet. i, 19): "Those virtues
must needs be greatest which are most profitable to others." Now
liberality seems to be more useful than fortitude. Therefore it is a
greater virtue.

_I answer that,_ As Augustine says (De Trin. vi), "In things that are
great, but not in bulk, to be great is to be good": wherefore the
better a virtue the greater it is. Now reason's good is man's good,
according to Dionysius (Div. Nom. iv) prudence, since it is a
perfection of reason, has the good essentially: while justice effects
this good, since it belongs to justice to establish the order of
reason in all human affairs: whereas the other virtues safeguard this
good, inasmuch as they moderate the passions, lest they lead man away
from reason's good. As to the order of the latter, fortitude holds
the first place, because fear of dangers of death has the greatest
power to make man recede from the good of reason: and after fortitude
comes temperance, since also pleasures of touch excel all others in
hindering the good of reason. Now to be a thing essentially ranks
before effecting it, and the latter ranks before safeguarding it by
removing obstacles thereto. Wherefore among the cardinal virtues,
prudenc