y principle of
commendable actions, we may say that continence is a virtue.

Reply Obj. 1: The Philosopher includes continence in the same
division with virtue in so far as the former falls short of virtue.

Reply Obj. 2: Properly speaking, man is that which is according to
reason. Wherefore from the very fact that a man holds (_tenet se_) to
that which is in accord with reason, he is said to contain himself.
Now whatever pertains to perversion of reason is not according to
reason. Hence he alone is truly said to be continent who stands to
that which is in accord with right reason, and not to that which is
in accord with perverse reason. Now evil desires are opposed to right
reason, even as good desires are opposed to perverse reason.
Wherefore he is properly and truly continent who holds to right
reason, by abstaining from evil desires, and not he who holds to
perverse reason, by abstaining from good desires: indeed, the latter
should rather be said to be obstinate in evil.

Reply Obj. 3: The gloss quoted takes continence in the first sense,
as denoting a perfect virtue, which refrains not merely from unlawful
goods, but also from certain lawful things that are lesser goods, in
order to give its whole attention to the more perfect goods.
_______________________

SECOND ARTICLE [II-II, Q. 155, Art. 2]

Whether Desires for Pleasures of Touch Are the Matter of Continence?

Objection 1: It would seem that desires for pleasures of touch are
not the matter of continence. For Ambrose says (De Offic. i, 46):
"General decorum by its consistent form and the perfection of what is
virtuous is restrained* in its every action." [*"Continentem"
according to St. Thomas' reading; St. Ambrose wrote "concinentem =
harmonious"].

Obj. 2: Further, continence takes its name from a man standing for
the good of right reason, as stated above (A. 1, ad 2). Now other
passions lead men astray from right reason with greater vehemence
than the desire for pleasures of touch: for instance, the fear of
mortal dangers, which stupefies a man, and anger which makes him
behave like a madman, as Seneca remarks [*De Ira i, 1]. Therefore
continence does not properly regard the desires for pleasures of
touch.

Obj. 3: Further, Tully says (De Invent. Rhet. ii, 54): "It is
continence that restrains cupidity with the guiding hand of counsel."
Now cupidity is generally used to denote the desire for riches rather
than the desire for pleasures of touch,