or the fact that
this is taken in a bad sense. See Q. 169, A. 1.] Therefore it seems
that Tully insufficiently reckoned the parts of temperance.

_I answer that,_ As stated above (QQ. 48, 128), a cardinal virtue may
have three kinds of parts, namely integral, subjective, and
potential. The integral parts of a virtue are the conditions the
concurrence of which are necessary for virtue: and in this respect
there are two integral parts of temperance, _shamefacedness,_ whereby
one recoils from the disgrace that is contrary to temperance, and
_honesty,_ whereby one loves the beauty of temperance. For, as stated
above (Q. 141, A. 2, ad 3), temperance more than any other virtue
lays claim to a certain comeliness, and the vices of intemperance
excel others in disgrace.

The subjective parts of a virtue are its species: and the species of
a virtue have to be differentiated according to the difference of
matter or object. Now temperance is about pleasures of touch, which
are of two kinds. For some are directed to nourishment: and in these
as regards meat, there is _abstinence,_ and as regards drink properly
there is _sobriety._ Other pleasures are directed to the power of
procreation, and in these as regards the principal pleasure of the
act itself of procreation, there is _chastity,_ and as to the
pleasures incidental to the act, resulting, for instance, from
kissing, touching, or fondling, we have _purity._

The potential parts of a principal virtue are called secondary
virtues: for while the principal virtue observes the mode in some
principal matter, these observe the mode in some other matter wherein
moderation is not so difficult. Now it belongs to temperance to
moderate pleasures of touch, which are most difficult to moderate.
Wherefore any virtue that is effective of moderation in some matter
or other, and restrains the appetite in its impulse towards
something, may be reckoned a part of temperance, as a virtue annexed
thereto.

This happens in three ways: first, in the inward movements of the
soul; secondly, in the outward movements and actions of the body;
thirdly, in outward things. Now besides the movement of
concupiscence, which temperance moderates and restrains, we find in
the soul three movements towards a particular object. In the first
place there is the movement of the will when stirred by the impulse
of passion: and this movement is restrained by _continence,_ the
effect of which is that, although a man