Front Page Titles (by Subject) QUESTION CXLIII.: OF THE PARTS OF TEMPERANCE IN GENERAL. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 2 (Summa Theologica - Secunda Secundae Pt.2)
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QUESTION CXLIII.: OF THE PARTS OF TEMPERANCE IN GENERAL. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 2 (Summa Theologica - Secunda Secundae Pt.2) 
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 THE PARTS OF TEMPERANCE IN GENERAL.
Article I.—Does Tully suitably assign as the parts of temperance, continence, clemency, and decorum?
R. The possible parts of a virtue are of three sorts, integral, subjective, and potential. The conditions that must concur to the virtue are called integral parts of the virtue. Thus there are two integral parts of temperance: sense of shame, by which one shuns the turpitude that is contrary to temperance; and sense of propriety, by which one loves the beauty of temperance.
By the subjective parts of a virtue are understood its species. Now diversity of species in virtues goes according to diversity of matter or object. Temperance then is about delights of touch, which are divided into two kinds. Some are connected with nutrition; and in regard of these, for the matter of eating, is abstinence, and for the matter of drink, sobriety. Some are connected with the reproductive faculty; and in regard of these there is chastity, concerned with the primary pleasure of the act of reproduction itself, and modesty, about the attendant circumstances of pleasure in kisses, touches, and embraces.
By the potential parts of a primary virtue are meant the secondary virtues, that observe in some other matters, in which it is not so difficult, the same mode of discretion that the primary virtue observes in some primary matter. Now it belongs to temperance to moderate the delights of touch, which are most difficult to moderate. Hence any virtue whatsoever that puts in practice moderation in any matter, and restrains appetite in its tendency in any direction, may be set down for a part of temperance, as a virtue attached thereto. There are three modes of this practice of moderation: one in interior motions of the soul, another in exterior motions and acts of the body, and a third in exterior things. In the soul there are found three movements of tendency, besides the motion of sensual desire which is checked and moderated by temperance. There is first the motion of the will under the impulse of passion; and this motion is checked by continence, the effect of which virtue is that, though the man suffers immoderate sensual desires, yet the will is not overcome. Another interior movement of tendency is the movement of hope, and of fiery daring following upon hope; and this movement is moderated or checked by humility. The third is the movement of anger tending to revenge, which is checked by meekness or clemency.
As regards bodily movements and actions, the check of moderation is imposed by decorum. Regarding exterior things a twofold moderation is to be observed: first, that superfluities be not sought: and for this there is assigned content; secondly, in not seeking things too dainty and far-fetched: and thereunto simplicity is assigned.