ouch. Wherefore it follows that temperance is about
pleasures of touch.

Reply Obj. 1: In the passage quoted Augustine apparently takes
temperance, not as a special virtue having a determinate matter, but
as concerned with the moderation of reason, in any matter whatever:
and this is a general condition of every virtue. However, we may also
reply that if a man can control the greatest pleasures, much more can
he control lesser ones. Wherefore it belongs chiefly and properly to
temperance to moderate desires and pleasures of touch, and
secondarily other pleasures.

Reply Obj. 2: The Philosopher takes temperance as denoting moderation
in external things, when, to wit, a man tends to that which is
proportionate to him, but not as denoting moderation in the soul's
emotions, which pertains to the virtue of temperance.

Reply Obj. 3: The pleasures of the other senses play a different part
in man and in other animals. For in other animals pleasures do not
result from the other senses save in relation to sensibles of touch:
thus the lion is pleased to see the stag, or to hear its voice, in
relation to his food. On the other hand man derives pleasure from the
other senses, not only for this reason, but also on account of the
becomingness of the sensible object. Wherefore temperance is about
the pleasures of the other senses, in relation to pleasures of touch,
not principally but consequently: while in so far as the sensible
objects of the other senses are pleasant on account of their
becomingness, as when a man is pleased at a well-harmonized sound,
this pleasure has nothing to do with the preservation of nature.
Hence these passions are not of such importance that temperance can
be referred to them antonomastically.

Reply Obj. 4: Although spiritual pleasures are by their nature
greater than bodily pleasures, they are not so perceptible to the
senses, and consequently they do not so strongly affect the sensitive
appetite, against whose impulse the good of reason is safeguarded by
moral virtue. We may also reply that spiritual pleasures, strictly
speaking, are in accordance with reason, wherefore they need no
control, save accidentally, in so far as one spiritual pleasure is a
hindrance to another greater and more binding.

Reply Obj. 5: Not all pleasures of touch regard the preservation of
nature, and consequently it does not follow that temperance is about
all pleasures of touch.
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