Читать книгу Summa Theologica, Part II-II (Secunda Secundae) онлайн

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Reply Obj. 2: The Philosopher is speaking there of pity and nemesis, considered, both of them, as passions. They are contrary to one another on the part of their respective estimation of another's evils, for which pity grieves, in so far as it esteems someone to suffer undeservedly, whereas nemesis rejoices, in so far as it esteems someone to suffer deservedly, and grieves, if things go well with the undeserving: "both of these are praiseworthy and come from the same disposition of character" (Rhet. ii, 9). Properly speaking, however, it is envy which is opposed to pity, as we shall state further on (Q. 36, A. 3).

Reply Obj. 3: Joy and peace add nothing to the aspect of good which is the object of charity, wherefore they do not require any other virtue besides charity. But mercy regards a certain special aspect, namely the misery of the person pitied.

Reply Obj. 4: Mercy, considered as a virtue, is a moral virtue having relation to the passions, and it is reduced to the mean called nemesis, because "they both proceed from the same character" (Rhet. ii, 9). Now the Philosopher proposes these means not as virtues, but as passions, because, even as passions, they are praiseworthy. Yet nothing prevents them from proceeding from some elective habit, in which case they assume the character of a virtue. _______________________