ve (Q. 34, A. 5; Q. 35, A. 4; I-II, Q.
84, AA. 3, 4), the vices which by their very nature are such as to be
directed to the end of a certain capital vice, are called its
daughters. Now the end of vainglory is the manifestation of one's own
excellence, as stated above (AA. 1, 4): and to this end a man may
tend in two ways. In one way directly, either by words, and this is
boasting, or by deeds, and then if they be true and call for
astonishment, it is love of novelties which men are wont to wonder at
most; but if they be false, it is hypocrisy. In another way a man
strives to make known his excellence by showing that he is not
inferior to another, and this in four ways. First, as regards the
intellect, and thus we have _obstinacy,_ by which a man is too much
attached to his own opinion, being unwilling to believe one that is
better. Secondly, as regards the will, and then we have _discord,_
whereby a man is unwilling to give up his own will, and agree with
others. Thirdly, as regards _speech,_ and then we have _contention,_
whereby a man quarrels noisily with another. Fourthly as regards
deeds, and this is _disobedience,_ whereby a man refuses to carry out
the command of his superiors.

Reply Obj. 1: As stated above (Q. 112, A. 1, ad 2), boasting is
reckoned a kind of pride, as regards its interior cause, which is
arrogance: but outward boasting, according to _Ethic._ iv, is
directed sometimes to gain, but more often to glory and honor, and
thus it is the result of vainglory.

Reply Obj. 2: Anger is not the cause of discord and contention,
except in conjunction with vainglory, in that a man thinks it a
glorious thing for him not to yield to the will and words of others.

Reply Obj. 3: Vainglory is reproved in connection with almsdeeds on
account of the lack of charity apparent in one who prefers vainglory
to the good of his neighbor, seeing that he does the latter for the
sake of the former. But a man is not reproved for presuming to give
alms as though this were something novel.
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QUESTION 133

OF PUSILLANIMITY
(In Two Articles)

We must now consider pusillanimity. Under this head there are two
points of inquiry:

(1) Whether pusillanimity is a sin?

(2) To what virtue is it opposed?
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FIRST ARTICLE [II-II, Q. 133, Art. 1]

Whether Pusillanimity Is a Sin?

Objection 1: It seems that pusillanimity is not a sin. For every sin
makes a man evil, just as every