t always
break the Divine commandments through contempt, but sometimes through
ignorance, and sometimes through weakness: and for this reason
Augustine says (De Nat. et Grat. xxix) that "many things are done
amiss which are not done through pride."

Reply Obj. 1: These words are introduced by Augustine into his book
_De Nat. et Grat.,_ not as being his own, but as those of someone
with whom he is arguing. Hence he subsequently disproves the
assertion, and shows that not all sins are committed through pride.
We might, however, reply that these authorities must be understood as
referring to the outward effect of pride, namely the breaking of the
commandments, which applies to every sin, and not to the inward act
of pride, namely contempt of the commandment. For sin is committed,
not always through contempt, but sometimes through ignorance,
sometimes through weakness, as stated above.

Reply Obj. 2: A man may sometimes commit a sin effectively, but not
affectively; thus he who, in ignorance, slays his father, is a
parricide effectively, but not affectively, since he did not intend
it. Accordingly he who breaks God's commandment is said to pride
himself against God, effectively always, but not always affectively.

Reply Obj. 3: A sin may destroy a virtue in two ways. In one way by
direct contrariety to a virtue, and thus pride does not corrupt every
virtue, but only humility; even as every special sin destroys the
special virtue opposed to it, by acting counter thereto. In another
way a sin destroys a virtue, by making ill use of that virtue: and
thus pride destroys every virtue, in so far as it finds an occasion
of pride in every virtue, just as in everything else pertaining to
excellence. Hence it does not follow that it is a general sin.

Reply Obj. 4: Pride regards a special aspect in its object, which
aspect may be found in various matters: for it is inordinate love of
one's excellence, and excellence may be found in various things.
_______________________

THIRD ARTICLE [II-II, Q. 162, Art. 3]

Whether the Subject of Pride Is the Irascible Faculty?

Objection 1: It would seem that the subject of pride is not the
irascible faculty. For Gregory says (Moral. xxiii, 17): "A swollen
mind is an obstacle to truth, for the swelling shuts out the light."
Now the knowledge of truth pertains, not to the irascible but to the
rational faculty. Therefore pride is not in the irascible.

Obj. 2: Further, Gregory says (Moral