__________________

SECOND ARTICLE [II-II, Q. 141, Art. 2]

Whether Temperance Is a Special Virtue?

Objection 1: It would seem that temperance is not a special virtue.
For Augustine says (De Morib. Eccl. xv) that "it belongs to
temperance to preserve one's integrity and freedom from corruption
for God's sake." But this is common to every virtue. Therefore
temperance is not a special virtue.

Obj. 2: Further, Ambrose says (De Offic. i, 42) that "what we observe
and seek most in temperance is tranquillity of soul." But this is
common to every virtue. Therefore temperance is not a special virtue.

Obj. 3: Further, Tully says (De Offic. i, 27) that "we cannot
separate the beautiful from the virtuous," and that "whatever is just
is beautiful." Now the beautiful is considered as proper to
temperance, according to the same authority (Tully, De Offic. i, 27).
Therefore temperance is not a special virtue.

_On the contrary,_ The Philosopher (Ethic. ii, 7; iii, 10) reckons it
a special virtue.

_I answer that,_ It is customary in human speech to employ a common
term in a restricted sense in order to designate the principal things
to which that common term is applicable: thus the word "city" is used
antonomastically* to designate Rome. [*Antonomasia is the figure of
speech whereby we substitute the general for the individual term;
e.g. The Philosopher for Aristotle]. Accordingly the word
"temperance" has a twofold acceptation. First, in accordance with its
common signification: and thus temperance is not a special but a
general virtue, because the word "temperance" signifies a certain
temperateness or moderation, which reason appoints to human
operations and passions: and this is common to every moral virtue.
Yet there is a logical difference between temperance and fortitude,
even if we take them both as general virtues: since temperance
withdraws man from things which seduce the appetite from obeying
reason, while fortitude incites him to endure or withstand those
things on account of which he forsakes the good of reason.

On the other hand, if we take temperance antonomastically, as
withholding the appetite from those things which are most seductive
to man, it is a special virtue, for thus it has, like fortitude, a
special matter.

Reply Obj. 1: Man's appetite is corrupted chiefly by those things
which seduce him into forsaking the rule of reason and Divine law.
Wherefore integrity, which Augustine ascribes to tempe