thee, and lust hath perverted thy heart." In this respect we have
"blindness of mind." The second act is counsel about what is to be
done for the sake of the end: and this is also hindered by the
concupiscence of lust. Hence Terence says (Eunuch., act 1, sc. 1),
speaking of lecherous love: "This thing admits of neither counsel nor
moderation, thou canst not control it by counseling." In this respect
there is "rashness," which denotes absence of counsel, as stated
above (Q. 53, A. 3). The third act is judgment about the things to be
done, and this again is hindered by lust. For it is said of the
lustful old men (Dan. 13:9): "They perverted their own mind . . .
that they might not . . . remember just judgments." In this respect
there is "thoughtlessness." The fourth act is the reason's command
about the thing to be done, and this also is impeded by lust, in so
far as through being carried away by concupiscence, a man is hindered
from doing what his reason ordered to be done. [To this "inconstancy"
must be referred.] [*The sentence in brackets is omitted in the
Leonine edition.] Hence Terence says (Eunuch., act 1, sc. 1) of a man
who declared that he would leave his mistress: "One little false tear
will undo those words."

On the part of the will there results a twofold inordinate act. One
is the desire for the end, to which we refer "self-love," which
regards the pleasure which a man desires inordinately, while on the
other hand there is "hatred of God," by reason of His forbidding the
desired pleasure. The other act is the desire for the things directed
to the end. With regard to this there is "love of this world," whose
pleasures a man desires to enjoy, while on the other hand there is
"despair of a future world," because through being held back by
carnal pleasures he cares not to obtain spiritual pleasures, since
they are distasteful to him.

Reply Obj. 1: According to the Philosopher (Ethic. vi, 5),
intemperance is the chief corruptive of prudence: wherefore the vices
opposed to prudence arise chiefly from lust, which is the principal
species of intemperance.

Reply Obj. 2: The constancy which is a part of fortitude regards
hardships and objects of fear; but constancy in refraining from
pleasures pertains to continence which is a part of temperance, as
stated above (Q. 143). Hence the inconstancy which is opposed thereto
is to be reckoned a daughter of lust. Nevertheless even the first
named inconstancy arises f