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• Aquinas Ethicus, Or the Moral Teaching of St. Thomas, Translated From the Summa.: Second Division, Or Secunda Secundæ.
• Question Xlvii.: of Prudence. 1
• Question Xlviii.: of the Parts of Prudence.
• Question Lv.: of the Prudence of the Flesh.
• Question Lvii.: of Right. 2
• Question Lviii.: of Justice. 1
• Question Lix.: of Injustice.
• Question Lx.: of Judgment.
• Question Lxi.: of the Parts of Justice.
• Question Lxii.: of Restitution.
• Question Lxiii.: of the Respecting of Persons.
• Question Lxiv.: of Homicide.
• Question Lxv.: of Mutilation of Members.
• Question Lxvi.: of Theft and Robbery.
• Question Lxvii.: of Injustice In a Judge.
• Question Lxviii.: of What Relates to an Unjust Accusation.
• Question Lxix.: of Sins Against Justice On the Part of the Accused.
• Question Lxx.: of Injustice In the Person of the Witness.
• Question Lxxi.: of Injustice On the Part of Counsel At Law.
• Question Lxxii.: of Injurious Language Out of Court, and First of Contumely.
• Question Lxxiii.: of Detraction.
• Question Lxxiv.: of Mischief-making.
• Question Lxxvi.: of Cursing.
• Question Lxxvii.: of Fraudulent Dealing In Buying and Selling.
• Question Lxxviii.: of the Sin of Usury That Is Committed In Loans. 3
• Question Lxxix.: of the Integral Parts of Justice, Which Are to Do Good and Turn Away From Evil.
• Question Lxxx.: of the Potential Parts of Justice.
• Question Lxxxi.: of Religion.
• Question Lxxxii.: of Devotion.
• Question Lxxxiii.: of Prayer.
• Question Lxxxiv.: of the Exterior Acts of Divine Worship.
• Question Lxxxv.: of Sacrifice.
• Question Lxxxvi.: of Offerings.
• Question Lxxxviii.: of a Vow Whereby Something Is Promised to God.
• Question Lxxxix.: of Oaths.
• Question XCI.: Of the Taking of the Divine Name to Invoke It In Prayer Or Praise.
• Question XCII.: Of Vices Opposed to Religion, and First of Superstition.
• Question XCIII.: Of the Species of Superstition; and First of Superstition By Undue Worship of the True God.
• Question XCIV.: Of Idolatry.
• Question XCV.: Of the Superstition of Divination.
• Question XCVI.: Of Superstitious Observances.
• Question XCVII.: Of Tempting God.
• Question XCVIII.: Of Perjury.
• Question XCIX.: Of Sacrilege.
• Question C.: Of Simony.
• Question CI.: Of Natural Affection.
• Question CIV.: Of Obedience.
• Question CVI.: Of Gratitude.
• Question CVII.: Of Ingratitude.
• Question CVIII.: Of Vengeance. 1
• Question CIX.: Of Truthfulness.
• Question CX.: Of Vices Opposed to Truthfulness, and First of Lying.
• Question CXI.: Of Simulation and Hypocrisy.
• Question CXII.: Of Boasting.
• Question CXIII.: Of Self-depreciation.
• Question CXIV.: Of the Friendliness That Is Called Affability.
• Question CXV.: Of Flattery.
• Question CXVI.: Of the Spirit of Contradiction.
• Question CXVII.: Of Liberality.
• Question CXVIII.: Of Covetousness.
• Question CXIX.: Of Prodigality.
• Question CXX.: Of Equity.
• Question CXXIII.: Of Fortitude.
• Question CXXIV.: Of Martyrdom.
• Question CXXV.: Of Fear.
• Question CXXVI.: Of Insensibility to Fear.
• Question CXXVII.: Of Fiery Daring. 1
• Question CXXVIII.: Of the Parts of Fortitude.
• Question CXXIX.: Of Magnanimity. 1
• Question CXXX.: Of Presumption. 1
• Question CXXXI.: Of Ambition.
• Question CXXXII.: Of Vainglory.
• Question CXXXIII.: Of Pusillanimity.
• Question CXXXIV.: Of Munificence. 2
• Question CXXXV.: Of Petty Economy.
• Question CXXXVI.: Of Patience.
• Question CXXXVII.: Of Perseverance.
• Question Cxli.: of Temperance.
• Question Cxlii.: of Vices Opposed to Temperance.
• Question Cxliii.: of the Parts of Temperance In General.
• Question Cxlv.: of Propriety.
• Question Cxlvi.: of Abstinence.
• Question Cxlvii.: of Fasting.
• Question Cxlviii.: of Gluttony.
• Question Cxlix.: of Sobriety.
• Question Cl.: of Drunkenness.
• Question Cli.: of Chastity.
• Question Clii.: of Virginity.
• Question Cliii.: of the Vice of Luxury.
• Question Cliv.: of the Parts of Luxury.
• Question Clv.: of the Potential Parts of Temperance; and First of Continence. 1
• Question Clvi.: of Incontinence.
• Question Clvii.: of Clemency and Meekness.
• Question Clviii.: of Irascibility.
• Question Clix.: of Cruelty.
• Question Clxi.: of Humility.
• Question Clxii.: of Pride.
• Question Clxvi.: of Studiousness.
• Question Clxvii.: of Curiosity.
• Question Clxviii.: of Modesty, Or Decorum, In the Outward Movements of the Body. 2
• Question Clxix.: of Modesty In Dress.
• Question Clxxxii.: of the Comparison of the Active Life With the Contemplative.
• Question Clxxxiii.: of Offices and Various States of Men In General.
• Question Clxxxiv.: of What Relates to the State of Perfection In General.
• Question Clxxxvi.: of the Things In Which the Religious State Properly Consists.
• Question Clxxxvii.: of the Things Proper For Religious to Do.
• Question Clxxxviii.: of the Variety of Religious Orders.
• Question Clxxxix.: of the Entry Into Religion.
• By the Same Author.

QUESTION CLXVII.

OF CURIOSITY.

Article I.—Can there be curiosity in the matter of intellectual knowledge?

R. The knowledge of truth on the one hand, and the craving and eagerness to know the truth on the other, are not to be esteemed alike. Knowledge of truth is in itself good, though it may be evil incidentally by reason of something that follows upon it, either because one is proud of his knowledge, as the text has it, “Knowledge puffeth up,”1 or inasmuch as a man uses his knowledge of truth to sin. But the craving or eagerness to know truth may be either right or wrong. It is wrong if the efforts made after knowledge are directed to it on that side on which it is incidentally fraught with evil; for example, in the case of those whose study of science is directed to gain a vantage-ground for pride. Hence Augustine says: “There are those who abandoning virtues, and knowing not what God is, and how great is the majesty of the Nature that never changes, think that they are doing something great by curiously and intently investigating this whole mass of material things that we call the universe. So great is the pride hence generated, that they fancy themselves actually to dwell in the heavens about which they dispute so much.”

In another form vice may show itself as an inordinateness in the craving and eagerness to learn the truth. That may be in four ways. One way is when this eagerness withdraws a person from another pursuit, which is his bounden duty. Hence Jerome says: “We see priests leaving the gospels and prophets, to read comedies and sing the love-verses of pastoral poetry.” In another way, when one is eager to learn from an unlawful source, as in those who inquire of evil spirits about things to come: and this is superstitious curiosity. The third way is when one seeks to learn the truth about creatures without reference to the due end, which is the knowledge of God. Hence Augustine says: “We must not gratify a curiosity, idle and sure to be thrown away over the study of creatures; but we must make of that study a ladder to ascend to immortal and everlasting goods.” A fourth way is inasmuch as one is eager to know that truth which lies above his ken; for thereby men easily fall into errors. Hence it is said: “Search not the things that are too high for thee, and search not into things above thy ability, and in many of his works be not curious: for the suspicion of them hath deceived many and hath detained their minds in vanity.”1

§ 1. The good of man consists in the knowledge of truth; but the sovereign good of man does not consist in the knowledge of any and every truth, but in the perfect knowledge of the higher truth. And therefore there may be an element of vice in the knowledge of some truths, inasmuch as desire of that knowledge is not duly directed to the knowledge of the sovereign truth, wherein sovereign blessedness consists.

§ 2. The knowledge of truth in itself is good; but it may be abused to an evil end, or inordinately desired: for even the desire of a good thing needs to be duly regulated.

§ 3. Though the study of philosophy in itself is lawful and praiseworthy, still because some philosophers abuse it to assail the faith, the Apostle says: “Beware lest any man cheat you by philosophy and vain deceit, according to the traditions of men, and not according to Christ.”1

Article II.—Has the vice of curiosity place in the matter of sensible knowledge?

R. The knowledge that comes by the senses is ordered to two ends: in man, as in other animals, it is ordered to the end of maintenance of the body; because by means of this knowledge men and other animals avoid what is hurtful, and seek out what is necessary for their sustenance; again, in man it is specially ordered to minister to intellectual knowledge, whether speculative or practical. To apply oneself then to the eager knowing of sensible things may be vicious in two ways: in one way, inasmuch as the sensible knowledge so gained is not directed to anything useful, but rather turns a man away from some profitable inquiry;1 in another way, inasmuch as sensible knowledge makes for some evil end, as the looking at a woman makes for lust, and diligent inquiry into others’ doings makes for detraction.

§ 2. The looking on at public shows becomes criminal, in so far as such representations render a man prone to the vices either of luxury or cruelty.

[1 ]1 Cor. viii. 1.

[1 ]Ecclus. iii. 22—26.

[1 ]Coloss. ii. 8.

[1 ]To prevent our taking this too rigidly, see the next Question, art. 2. In no author more than in St. Thomas, and nowhere in St. Thomas more than in his moral writings, is it important to read one passage in the light of another, and to accord particular utterances to the general tenor of the author’s mind. (Trl.)