Front Page Titles (by Subject) QUESTION XLV.: OF FIERY DARING. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1)
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QUESTION XLV.: OF FIERY DARING. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1) 
Aquinas Ethicus: or, the Moral Teaching of St. Thomas. A Translation of the Principal Portions of the Second part of the Summa Theologica, with Notes by Joseph Rickaby, S.J. (London: Burns and Oates, 1892).
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OF FIERY DARING.2
Article I.—Is fiery daring the contrary of fear?
R. It is of the essence of contraries to be the furthest removed from one another. But what is furthest removed from fear is fiery daring. For fear shuns hurt in the future because of the victory that the hurt obtains over him who fears it; but fiery daring faces a threatened danger because of its own victory over that same danger. Hence manifestly fiery daring is the contrary of fear.
Article II.—Does fiery daring follow upon hope?
R. All the passions belong to the appetitive faculty. Now every movement of the appetitive faculty is reducible either to seeking or avoidance; which seeking or avoidance may be either ordinary or incidental. Ordinary seeking is of good; and ordinary avoidance of evil. But there may be incidental seeking of evil for some good that attaches to it; and incidental avoidance of good for some evil that attaches to the good. Now the incidental follows upon the ordinary; and therefore the seeking of evil follows the seeking of good, as also the avoidance of good follows the avoidance of evil. But these four things belong to four passions; for the seeking of good belongs to hope, the avoidance of evil to fear: the seeking of formidable evil belongs to fiery boldness, while the avoidance of good belongs to despair. Hence it appears that fiery boldness follows on hope; for it is in the hope of overcoming an object of instant terror that one makes for it boldly. But despair follows on fear, for the reason of a person’s despairing is his fear of the difficulty which attaches to what is in itself a good to hope for.
Article IV.—Are the fiery daring more forward in the beginning than in the end of the fray?
R. Fiery daring, being a motion of the sensitive appetite, follows the apprehension of the sensitive faculty. Now the sensitive faculty makes no comparisons, nor inquires into circumstances, but judges on the spur of the moment. Now it happens at times that the facts which make the situation difficult cannot be all taken in at a glance. Hence there arises a motion of fiery daring to face the danger. After that, when the assailants come to have experience of the danger as it really is, they feel the difficulty to be greater than they had reckoned on, and accordingly give way.1 But reason is discursive, and runs over all the circumstances which create difficulty in the business. And therefore the men of fortitude, who face dangers according to the judgment of reason, in the beginning seem remiss, because it is not from passion but with deliberation that they address themselves to their duty: but in the hour of danger they meet with no unforeseen experience, but frequently find the difficulty less than they had anticipated; and therefore they hold on their way more steadily. Moreover, it is for the good which in virtue lies that they face danger: the will to gain which good abides in them, however great the dangers prove.
[2 ]Audacia, the French élan. One would like to call it daredevildom, if ever the English language would bear such a word. Meanwhile fiery daring seems the nearest attainable rendering. (Trl.)
[1 ]These people are called by Aristotle (Ethics, III. vii. 9) θρασύδειλοι, “bold poltroons.” (Trl.)