no one would wish to be intemperate, yet man is
enticed by individual pleasures which make of him an intemperate man.
Hence the most effective remedy against intemperance is not to dwell
on the consideration of singulars. It is the other way about in
matters relating to cowardice: because the particular action that
imposes itself on a man is less voluntary, for instance to cast aside
his shield, and the like, whereas the general purpose is more
voluntary, for instance to save himself by flight. Now that which is
more voluntary in the particular circumstances in which the act takes
place, is simply more voluntary. Wherefore intemperance, being simply
more voluntary than cowardice, is a greater vice. Thirdly, because it
is easier to find a remedy for intemperance than for cowardice, since
pleasures of food and sex, which are the matter of intemperance, are
of everyday occurrence, and it is possible for man without danger by
frequent practice in their regard to become temperate; whereas
dangers of death are of rare occurrence, and it is more dangerous for
man to encounter them frequently in order to cease being a coward.

Reply Obj. 1: The excellence of fortitude in comparison with
temperance may be considered from two standpoints. First, with regard
to the end, which has the aspect of good: because fortitude is
directed to the common good more than temperance is. And from this
point of view cowardice has a certain precedence over intemperance,
since by cowardice some people forsake the defense of the common
good. Secondly, with regard to the difficulty, because it is more
difficult to endure dangers of death than to refrain from any
pleasures whatever: and from this point of view there is no need for
cowardice to take precedence of intemperance. For just as it is a
greater strength that does not succumb to a stronger force, so on the
other hand to be overcome by a stronger force is proof of a lesser
vice, and to succumb to a weaker force, is the proof of a greater
vice.

Reply Obj. 2: Love of self-preservation, for the sake of which one
shuns perils of death, is much more connatural than any pleasures
whatever of food and sex which are directed to the preservation of
life. Hence it is more difficult to overcome the fear of dangers of
death, than the desire of pleasure in matters of food and sex:
although the latter is more difficult to resist than anger, sorrow,
and fear, occasioned by certain other evils.

Reply Obj.