that style of outward movement, nevertheless what
is lacking to nature can be supplied by the efforts of reason. Hence
Ambrose says (De Offic. i, 18): "Let nature guide the movement: and
if nature fail in any respect, surely effort will supply the defect."

Reply Obj. 3: As stated (ad 1) outward movements are indications of
the inward disposition, and this regards chiefly the passions of the
soul. Wherefore Ambrose says (De Offic. i, 18) that "from these
things," i.e. the outward movements, "the man that lies hidden in our
hearts is esteemed to be either frivolous, or boastful, or impure, or
on the other hand sedate, steady, pure, and free from blemish." It is
moreover from our outward movements that other men form their
judgment about us, according to Ecclus. 19:26, "A man is known by his
look, and a wise man, when thou meetest him, is known by his
countenance." Hence moderation of outward movements is directed
somewhat to other persons, according to the saying of Augustine in
his Rule (Ep. ccxi), "In all your movements, let nothing be done to
offend the eye of another, but only that which is becoming to the
holiness of your state." Wherefore the moderation of outward
movements may be reduced to two virtues, which the Philosopher
mentions in _Ethic._ iv, 6, 7. For, in so far as by outward movements
we are directed to other persons, the moderation of our outward
movements belongs to "friendliness or affability" [*Cf. Q. 114, A.
1]. This regards pleasure or pain which may arise from words or deeds
in reference to others with whom a man comes in contact. And, in so
far as outward movements are signs of our inward disposition, their
moderation belongs to the virtue of truthfulness [*Cf. Q. 9], whereby
a man, by word and deed, shows himself to be such as he is inwardly.

Reply Obj. 4: It is censurable to study the style of one's outward
movements, by having recourse to pretense in them, so that they do
not agree with one's inward disposition. Nevertheless it behooves one
to study them, so that if they be in any way inordinate, this may be
corrected. Hence Ambrose says (De Offic. i, 18): "Let them be without
artifice, but not without correction."
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SECOND ARTICLE [II-II, Q. 168, Art. 2]

Whether There Can Be a Virtue About Games?

Objection 1: It would seem that there cannot be a virtue about games.
For Ambrose says (De Offic. i, 23): "Our Lord said: 'Woe to you who
laugh, for you shall weep.' Wh