e do
anything wrong, according to the rule of charity and the duty of
one's position. This is praiseworthy, according to Heb. 10:24,
"Consider one another to provoke unto charity and to good works." But
to observe our neighbor's faults with the intention of looking down
upon them, or of detracting them, or even with no further purpose
than that of disturbing them, is sinful: hence it is written (Prov.
24:15), "Lie not in wait, nor seek after wickedness in the house of
the just, nor spoil his rest."
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QUESTION 168

OF MODESTY AS CONSISTING IN THE OUTWARD MOVEMENTS OF THE BODY
(In Four Articles)

We must next consider modesty as consisting in the outward movements
of the body, and under this head there are four points of inquiry:

(1) Whether there can be virtue and vice in the outward movements of
the body that are done seriously?

(2) Whether there can be a virtue about playful actions?

(3) Of the sin consisting in excess of play;

(4) Of the sin consisting in lack of play.
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FIRST ARTICLE [II-II, Q. 168, Art. 1]

Whether Any Virtue Regards the Outward Movements of the Body?

Objection 1: It would seem that no virtue regards the outward
movements of the body. For every virtue pertains to the spiritual
beauty of the soul, according to Ps. 44:14, "All the glory of the
king's daughter is within," and a gloss adds, "namely, in the
conscience." Now the movements of the body are not within, but
without. Therefore there can be no virtue about them.

Obj. 2: Further, "Virtues are not in us by nature," as the
Philosopher states (Ethic. ii, 1). But outward bodily movements are
in man by nature, since it is by nature that some are quick, and some
slow of movement, and the same applies to other differences of
outward movements. Therefore there is no virtue about movements of
this kind.

Obj. 3: Further, every moral virtue is either about actions directed
to another person, as justice, or about passions, as temperance and
fortitude. Now outward bodily movements are not directed to another
person, nor are they passions. Therefore no virtue is connected with
them.

Obj. 4: Further, study should be applied to all works of virtue, as
stated above (Q. 166, A. 1, Obj. 1; A. 2, ad 1). Now it is censurable
to apply study to the ordering of one's outward movements: for
Ambrose says (De Offic. i, 18): "A becoming gait is one that reflects
the carriage of authority, has the tre