Summa Th. II-II EN Qu.122 a.5

Whether the fourth precept, about honoring one's parents, is fittingly expressed?

Objection: 1. It seems that the fourth precept, about honoring one's parents, is unfittingly expressed. For this is the precept pertaining to piety. Now, just as piety is a part of justice, so are observance, gratitude, and others of which we have spoken (Questions [101],102, seq.). Therefore it seems that there should not have been given a special precept of piety, as none is given regarding the others.
2. Further, piety pays worship not only to one's parents, but also to one's country, and also to other blood kindred, and to the well-wishers of our country, as stated above (Question [101], Articles [1],2). Therefore it was unfitting for this precept to mention only the honoring of one's father and mother.
3. Further, we owe our parents not merely honor but also support. Therefore the mere honoring of one's parents is unfittingly prescribed.
4. Further, sometimes those who honor their parents die young, and on the contrary those who honor them not live a long time. Therefore it was unfitting to supplement this precept with the promise, "That thou mayest be long-lived upon earth."

On the contrary stands the authority of Scripture.
I answer that The precepts of the decalogue are directed to the love of God and of our neighbor. Now to our parents, of all our neighbors, we are under the greatest obligation. Hence, immediately after the precepts directing us to God, a place is given to the precept directing us to our parents, who are the particular principle of our being, just as God is the universal principle: so that this precept has a certain affinity to the precepts of the First Table.

Reply to Objection: 1. As stated above (Question [101], Article [2]), piety directs us to pay the debt due to our parents, a debt which is common to all. Hence, since the precepts of the decalogue are general precepts, they ought to contain some reference to piety rather than to the other parts of justice, which regard some special debt.
2. The debt to one's parents precedes the debt to one's kindred and country since it is because we are born of our parents that our kindred and country belong to us. Hence, since the precepts of the decalogue are the first precepts of the Law, they direct man to his parents rather than to his country and other kindred. Nevertheless this precept of honoring our parents is understood to command whatever concerns the payment of debt to any person, as secondary matter included in the principal matter.
3. Reverential honor is due to one's parents as such, whereas support and so forth are due to them accidentally, for instance, because they are in want, in slavery, or the like, as stated above (Question [101], Article [2]). And since that which belongs to a thing by nature precedes that which is accidental, it follows that among the first precepts of the Law, which are the precepts of the decalogue, there is a special precept of honoring our parents: and this honor, as a kind of principle, is understood to comprise support and whatever else is due to our parents.
4. A long life is promised to those who honor their parents not only as to the life to come, but also as to the present life, according to the saying of the Apostle (1Tm 4,8): "Piety [Douay: 'godliness'] is profitable to all things, having promise of the life that now is and of that which is to come." And with reason. Because the man who is grateful for a favor deserves, with a certain congruity, that the favor should be continued to him, and he who is ungrateful for a favor deserves to lose it. Now we owe the favor of bodily life to our parents after God: wherefore he that honors his parents deserves the prolongation of his life, because he is grateful for that favor: while he that honors not his parents deserves to be deprived of life because he is ungrateful for the favor. However, present goods or evils are not the subject of merit or demerit except in so far as they are directed to a future reward, as stated above (I-II 114,12). Wherefore sometimes in accordance with the hidden design of the Divine judgments, which regard chiefly the future reward, some, who are dutiful to their parents, are sooner deprived of life, while others, who are undutiful to their parents, live longer.

Whether the other six precepts of the decalogue are fittingly expressed?

Objection: 1. It seems that the other six precepts of the decalogue are unfittingly expressed. For it is not sufficient for salvation that one refrain from injuring one's neighbor; but it is required that one pay one's debts, according to Rm 13,7, "Render . . . to all men their dues." Now the last six precepts merely forbid one to injure one's neighbor. Therefore these precepts are unfittingly expressed.
2. Further, these precepts forbid murder, adultery, stealing and bearing false witness. But many other injuries can be inflicted on one's neighbor, as appears from those which have been specified above (Questions [72], seq.). Therefore it seems that the aforesaid precepts are unfittingly expressed.
3. Further, concupiscence may be taken in two ways. First as denoting an act of the will, as in Sg 6,21, "The desire [concupiscentia] of wisdom bringeth to the everlasting kingdom": secondly, as denoting an act of the sensuality, as in Jc 4,1, "From whence are wars and contentions among you? Are they not . . . from your concupiscences which war in your members?" Now the concupiscence of the sensuality is not forbidden by a precept of the decalogue, otherwise first movements would be mortal sins, as they would be against a precept of the decalogue. Nor is the concupiscence of the will forbidden, since it is included in every sin. Therefore it is unfitting for the precepts of the decalogue to include some that forbid concupiscence.
4. Further, murder is a more grievous sin than adultery or theft. But there is no precept forbidding the desire of murder. Therefore neither was it fitting to have precepts forbidding the desire of theft and of adultery.

On the contrary stands the authority of Scripture.
I answer that Just as by the parts of justice a man pays that which is due to certain definite persons, to whom he is bound for some special reason, so too by justice properly so called he pays that which is due to all in general. Hence, after the three precepts pertaining to religion, whereby man pays what is due God, and after the fourth precept pertaining to piety, whereby he pays what is due to his parents---which duty includes the paying of all that is due for any special reason---it was necessary in due sequence to give certain precepts pertaining to justice properly so called, which pays to all indifferently what is due to them.

Reply to Objection: 1. Man is bound towards all persons in general to inflict injury on no one: hence the negative precepts, which forbid the doing of those injuries that can be inflicted on one's neighbor, had to be given a place, as general precepts, among the precepts of the decalogue. On the other hand, the duties we owe to our neighbor are paid in different ways to different people: hence it did not behoove to include affirmative precepts about those duties among the precepts of the decalogue.
2. All other injuries that are inflicted on our neighbor are reducible to those that are forbidden by these precepts, as taking precedence of others in point of generality and importance. For all injuries that are inflicted on the person of our neighbor are understood to be forbidden under the head of murder as being the principal of all. Those that are inflicted on a person connected with one's neighbor, especially by way of lust, are understood to be forbidden together with adultery: those that come under the head of damage done to property are understood to be forbidden together with theft: and those that are comprised under speech, such as detractions, insults, and so forth, are understood to be forbidden together with the bearing of false witness, which is more directly opposed to justice.
3. The precepts forbidding concupiscence do not include the prohibition of first movements of concupiscence, that do not go farther than the bounds of sensuality. The direct object of their prohibition is the consent of the will, which is directed to deed or pleasure.
4. Murder in itself is an object not of concupiscence but of horror, since it has not in itself the aspect of good. On the other hand, adultery has the aspect of a certain kind of good, i.e. of something pleasurable, and theft has an aspect of good, i.e. of something useful: and good of its very nature has the aspect of something concupiscible. Hence the concupiscence of theft and adultery had to be forbidden by special precepts, but not the concupiscence of murder.


FORTITUDE (Questions [123]-124)


After considering justice we must in due sequence consider fortitude. We must (1) consider the virtue itself of fortitude; (2) its parts; (3) the gift corresponding thereto; (4) the precepts that pertain to it.

Concerning fortitude three things have to be considered: (1) Fortitude itself; (2) its principal act, viz. martyrdom; (3) the vices opposed to fortitude.

Under the first head there are twelve points of inquiry:

(1) Whether fortitude is a virtue?

(2) Whether it is a special virtue?

(3) Whether fortitude is only about fear and daring?

(4) Whether it is only about fear of death?

(5) Whether it is only in warlike matters?

(6) Whether endurance is its chief act?

(7) Whether its action is directed to its own good?

(8) Whether it takes pleasure in its own action?

(9) Whether fortitude deals chiefly with sudden occurrences?

(10) Whether it makes use of anger in its action?

(11) Whether it is a cardinal virtue?

(12) Of its comparison with the other cardinal virtues.

Whether fortitude is a virtue?

Objection: 1. It seems that fortitude is not a virtue. For the Apostle says (2Co 12,9): "Virtue is perfected in infirmity." But fortitude is contrary to infirmity. Therefore fortitude is not a virtue.
2. Further, if it is a virtue, it is either theological, intellectual, or moral. Now fortitude is not contained among the theological virtues, nor among the intellectual virtues, as may be gathered from what we have said above (I-II 57,2; I-II 62,3). Neither, apparently, is it contained among the moral virtues, since according to the Philosopher (Ethic. iii, 7,8): "Some seem to be brave through ignorance; or through experience, as soldiers," both of which cases seem to pertain to act rather than to moral virtue, "and some are called brave on account of certain passions"; for instance, on account of fear of threats, or of dishonor, or again on account of sorrow, anger, or hope. But moral virtue does not act from passion but from choice, as stated above (I-II 55,4). Therefore fortitude is not a virtue.
3. Further, human virtue resides chiefly in the soul, since it is a "good quality of the mind," as stated above (Ethic. iii, 7,8). But fortitude, seemingly, resides in the body, or at least results from the temperament of the body. Therefore it seems that fortitude is not a virtue.

On the contrary Augustine (De Morib. Eccl. xv, xxi, xxii) numbers fortitude among the virtues.
I answer that According to the Philosopher (Ethic. ii, 6) "virtue is that which makes its possessor good, and renders his work good." Hence human virtue, of which we are speaking now, is that which makes a man good, and tenders his work good. Now man's good is to be in accordance with reason, according to Dionysius (Div. Nom. iv, 22). Wherefore it belongs to human virtue to make man good, to make his work accord with reason. This happens in three ways: first, by rectifying reason itself, and this is done by the intellectual virtues; secondly, by establishing the rectitude of reason in human affairs, and this belongs to justice; thirdly, by removing the obstacles to the establishment of this rectitude in human affairs. Now the human will is hindered in two ways from following the rectitude of reason. First, through being drawn by some object of pleasure to something other than what the rectitude of reason requires; and this obstacle is removed by the virtue of temperance. Secondly, through the will being disinclined to follow that which is in accordance with reason, on account of some difficulty that presents itself. In order to remove this obstacle fortitude of the mind is requisite, whereby to resist the aforesaid difficulty even as a man, by fortitude of body, overcomes and removes bodily obstacles.Hence it is evident that fortitude is a virtue, in so far as it conforms man to reason.

Reply to Objection: 1. The virtue of the soul is perfected, not in the infirmity of the soul, but in the infirmity of the body, of which the Apostle was speaking. Now it belongs to fortitude of the mind to bear bravely with infirmities of the flesh, and this belongs to the virtue of patience or fortitude, as also to acknowledge one's own infirmity, and this belongs to the perfection that is called humility.
2. Sometimes a person performs the exterior act of a virtue without having the virtue, and from some other cause than virtue. Hence the Philosopher (Ethic. iii, 8) mentions five ways in which people are said to be brave by way of resemblance, through performing acts of fortitude without having the virtue. This may be done in three ways. First, because they tend to that which is difficult as though it were not difficult: and this again happens in three ways, for sometimes this is owing to ignorance, through not perceiving the greatness of the danger; sometimes it is owing to the fact that one is hopeful of overcoming dangers---when, for instance, one has often experienced escape from danger; and sometimes this is owing to a certain science and art, as in the case of soldiers who, through skill and practice in the use of arms, think little of the dangers of battle, as they reckon themselves capable of defending themselves against them; thus Vegetius says (De Re Milit. i), "No man fears to do what he is confident of having learned to do well." Secondly, a man performs an act of fortitude without having the virtue, through the impulse of a passion, whether of sorrow that he wishes to cast off, or again of anger. Thirdly, through choice, not indeed of a due end, but of some temporal advantage to be obtained, such as honor, pleasure, or gain, or of some disadvantage to be avoided, such as blame, pain, or loss.
3. The fortitude of the soul which is reckoned a virtue, as explained in the Reply to the First Objection, is so called from its likeness to fortitude of the body. Nor is it inconsistent with the notion of virtue, that a man should have a natural inclination to virtue by reason of his natural temperament, as stated above (I-II 63,1).

Whether fortitude is a special virtue?

Objection: 1. It seems that fortitude is not a special virtue. For it is written (Sg 7,7): "She teacheth temperance, and prudence, and justice, and fortitude," where the text has "virtue" for "fortitude." Since then the term "virtue" is common to all virtues, it seems that fortitude is a general virtue.
2. Further, Ambrose says (De Offic. i): "Fortitude is not lacking in courage, for alone she defends the honor of the virtues and guards their behests. She it is that wages an inexorable war on all vice, undeterred by toil, brave in face of dangers, steeled against pleasures, unyielding to lusts, avoiding covetousness as a deformity that weakens virtue"; and he says the same further on in connection with other vices. Now this cannot apply to any special virtue. Therefore fortitude is not a special virtue.
3. Further, fortitude would seem to derive its name from firmness. But it belongs to every virtue to stand firm, as stated in Ethic. ii. Therefore fortitude is a general virtue.

On the contrary Gregory (Moral. xxii) numbers it among the other virtues.
I answer that As stated above (I-II 61,3 I-II 61,4), the term "fortitude" can be taken in two ways. First, as simply denoting a certain firmness of mind, and in this sense it is a general virtue, or rather a condition of every virtue, since as the Philosopher states (Ethic. ii), it is requisite for every virtue to act firmly and immovably. Secondly, fortitude may be taken to denote firmness only in bearing and withstanding those things wherein it is most difficult to be firm, namely in certain grave dangers. Therefore Tully says (Rhet. ii), that "fortitude is deliberate facing of dangers and bearing of toils." In this sense fortitude is reckoned a special virtue, because it has a special matter.

Reply to Objection: 1. According to the Philosopher (De Coelo i, 116) the word virtue refers to the extreme limit of a power. Now a natural power is, in one sense, the power of resisting corruptions, and in another sense is a principle of action, as stated in Metaph. v, 17. And since this latter meaning is the more common, the term "virtue," as denoting the extreme limit of such a power, is a common term, for virtue taken in a general sense is nothing else than a habit whereby one acts well. But as denoting the extreme limit of power in the first sense, which sense is more specific, it is applied to a special virtue, namely fortitude, to which it belongs to stand firm against all kinds of assaults.
2. Ambrose takes fortitude in a broad sense, as denoting firmness of mind in face of assaults of all kinds. Nevertheless even as a special virtue with a determinate matter, it helps to resist the assaults of all vices. For he that can stand firm in things that are most difficult to bear, is prepared, in consequence, to resist those which are less difficult.
3. This objection takes fortitude in the first sense.

Whether fortitude is about fear and dying?

Objection: 1. It seems that fortitude is not about fear and daring. For Gregory says (Moral. vii): "The fortitude of the just man is to overcome the flesh, to withstand self-indulgence, to quench the lusts of the present life." Therefore fortitude seems to be about pleasures rather than about fear and daring.
2. Further, Tully says (De Invent. Rhet. ii), that it belongs to fortitude to face dangers and to bear toil. But this seemingly has nothing to do with the passions of fear and daring, but rather with a man's toilsome deeds and external dangers. Therefore fortitude is not about fear and daring.
3. Further, not only daring, but also hope, is opposed to fear, as stated above (I-II 45,1, ad 2) in the treatise on passions. Therefore fortitude should not be about daring any more than about hope.

On the contrary The Philosopher says (Ethic. ii, 7; iii, 9) that fortitude is about fear and daring.
I answer that As stated above (Article [1]), it belongs to the virtue of fortitude to remove any obstacle that withdraws the will from following the reason. Now to be withdrawn from something difficult belongs to the notion of fear, which denotes withdrawal from an evil that entails difficulty, as stated above (I-II 42,3 I-II 42,5) in the treatise on passions. Hence fortitude is chiefly about fear of difficult things, which can withdraw the will from following the reason. And it behooves one not only firmly to bear the assault of these difficulties by restraining fear, but also moderately to withstand them, when, to wit, it is necessary to dispel them altogether in order to free oneself therefrom for the future, which seems to come under the notion of daring. Therefore fortitude is about fear and daring, as curbing fear and moderating daring.

Reply to Objection: 1. Gregory is speaking then of the fortitude of the just man, as to its common relation to all virtues. Hence he first of all mentions matters pertaining to temperance, as in the words quoted, and then adds that which pertains properly to fortitude as a special virtue, by saying: "To love the trials of this life for the sake of an eternal reward."
2. Dangers and toils do not withdraw the will from the course of reason, except in so far as they are an object of fear. Hence fortitude needs to be immediately about fear and daring, but mediately about dangers and toils, these being the objects of those passions.
3. Hope is opposed to fear on the part of the object, for hope is of good, fear of evil: whereas daring is about the same object, and is opposed to fear by way of approach and withdrawal, as stated above (I-II 45,1). And since fortitude properly regards those temporal evils that withdraw one from virtue, as appears from Tully's definition quoted in the Second Objection, it follows that fortitude properly is about fear and daring and not about hope, except in so far as it is connected with daring, as stated above (I-II 45,2).

Whether fortitude is only about dangers of death?

Objection: 1. It seems that fortitude is not only about dangers of death. For Augustine says (De Morib. Eccl. xv) that "fortitude is love bearing all things readily for the sake of the object beloved": and (Music. vi) he says that fortitude is "the love which dreads no hardship, not even death." Therefore fortitude is not only about danger of death, but also about other afflictions.
2. Further, all the passions of the soul need to be reduced to a mean by some virtue. Now there is no other virtue reducing fears to a mean. Therefore fortitude is not only about fear of death, but also about other fears.
3. Further, no virtue is about extremes. But fear of death is about an extreme, since it is the greatest of fears, as stated in Ethic. iii. Therefore the virtue of fortitude is not about fear of death.

On the contrary Andronicus says that "fortitude is a virtue of the irascible faculty that is not easily deterred by the fear of death."
I answer that As stated above (Article [3]), it belongs to the virtue of fortitude to guard the will against being withdrawn from the good of reason through fear of bodily evil. Now it behooves one to hold firmly the good of reason against every evil whatsoever, since no bodily good is equivalent to the good of the reason. Hence fortitude of soul must be that which binds the will firmly to the good of reason in face of the greatest evils: because he that stands firm against great things, will in consequence stand firm against less things, but not conversely. Moreover it belongs to the notion of virtue that it should regard something extreme: and the most fearful of all bodily evils is death, since it does away all bodily goods. Wherefore Augustine says (De Morib. Eccl. xxii) that "the soul is shaken by its fellow body, with fear of toil and pain, lest the body be stricken and harassed with fear of death lest it be done away and destroyed." Therefore the virtue of fortitude is about the fear of dangers of death.

Reply to Objection: 1. Fortitude behaves well in bearing all manner of adversity: yet a man is not reckoned brave simply through bearing any kind of adversity, but only through bearing well even the greatest evils; while through bearing others he is said to be brave in a restricted sense.
2. Since fear is born of love, any virtue that moderates the love of certain goods must in consequence moderate the fear of contrary evils: thus liberality, which moderates the love of money, as a consequence, moderates the fear of losing it, and the same is the case with temperance and other virtues. But to love one's own life is natural: and hence the necessity of a special virtue modifying the fear of death.
3. In virtues the extreme consists in exceeding right reason: wherefore to undergo the greatest dangers in accordance with reason is not contrary to virtue.

Whether fortitude is properly about dangers of death in battle?

Objection: 1. It seems that fortitude is not properly about dangers of death in battle. For martyrs above all are commended for their fortitude. But martyrs are not commended in connection with battle. Therefore fortitude is not properly about dangers of death in battle.
2. Further, Ambrose says (De Offic. i) that "fortitude is applicable both to warlike and to civil matters": and Tully (De Offic. i), under the heading, "That it pertains to fortitude to excel in battle rather than in civil life," says: "Although not a few think that the business of war is of greater importance than the affairs of civil life, this opinion must be qualified: and if we wish to judge the matter truly, there are many things in civil life that are more important and more glorious than those connected with war." Now greater fortitude is about greater things. Therefore fortitude is not properly concerned with death in battle.
3. Further, war is directed to the preservation of a country's temporal peace: for Augustine says (De Civ. Dei xix) that "wars are waged in order to insure peace." Now it does not seem that one ought to expose oneself to the danger of death for the temporal peace of one's country, since this same peace is the occasion of much license in morals. Therefore it seems that the virtue of fortitude is not about the danger of death in battle.

On the contrary The Philosopher says (Ethic. iii) that fortitude is chiefly about death in battle.
I answer that As stated above (Article [4]), fortitude strengthens a man's mind against the greatest danger, which is that of death. Now fortitude is a virtue; and it is essential to virtue ever to tend to good; wherefore it is in order to pursue some good that man does not fly from the danger of death. But the dangers of death arising out of sickness, storms at sea, attacks from robbers, and the like, do not seem to come on a man through his pursuing some good. on the other hand, the dangers of death which occur in battle come to man directly on account of some good, because, to wit, he is defending the common good by a just fight. Now a just fight is of two kinds. First, there is the general combat, for instance, of those who fight in battle; secondly, there is the private combat, as when a judge or even private individual does not refrain from giving a just judgment through fear of the impending sword, or any other danger though it threaten death. Hence it belongs to fortitude to strengthen the mind against dangers of death, not only such as arise in a general battle, but also such as occur in singular combat, which may be called by the general name of battle. Accordingly it must be granted that fortitude is properly about dangers of death occurring in battle.Moreover, a brave man behaves well in face of danger of any other kind of death; especially since man may be in danger of any kind of death on account of virtue: thus may a man not fail to attend on a sick friend through fear of deadly infection, or not refuse to undertake a journey with some godly object in view through fear of shipwreck or robbers.

Reply to Objection: 1. Martyrs face the fight that is waged against their own person, and this for the sake of the sovereign good which is God; wherefore their fortitude is praised above all. Nor is it outside the genus of fortitude that regards warlike actions, for which reason they are said to have been valiant in battle. [*Office of Martyrs, ex. He 11,34.]
2. Personal and civil business is differentiated from the business of war that regards general wars. However, personal and civil affairs admit of dangers of death arising out of certain conflicts which are private wars, and so with regard to these also there may be fortitude properly so called.
3. The peace of the state is good in itself, nor does it become evil because certain persons make evil use of it. For there are many others who make good use of it; and many evils prevented by it, such as murders and sacrileges, are much greater than those which are occasioned by it, and which belong chiefly to the sins of the flesh.

Whether endurance is the chief act of fortitude?

Objection: 1. It seems that endurance is not the chief act of fortitude. For virtue "is about the difficult and the good" (Ethic. ii, 3). Now it is more difficult to attack than to endure. Therefore endurance is not the chief act of fortitude.
2. Further, to be able to act on another seems to argue greater power than not to be changed by another. Now to attack is to act on another, and to endure is to persevere unchangeably. Since then fortitude denotes perfection of power, it seems that it belongs to fortitude to attack rather than to endure.
3. Further, one contrary is more distant from the other than its mere negation. Now to endure is merely not to fear, whereas to attack denotes a movement contrary to that of fear, since it implies pursuit. Since then fortitude above all withdraws the mind from fear, it seems that it regards attack rather than endurance.

On the contrary The Philosopher says (Ethic. iii, 9) that "certain persons are" said to be brave chiefly because they endure affliction.
I answer that As stated above (Article [3]), and according to the Philosopher (Ethic. iii, 9), "fortitude is more concerned to allay fear, than to moderate daring." For it is more difficult to allay fear than to moderate daring, since the danger which is the object of daring and fear, tends by its very nature to check daring, but to increase fear. Now to attack belongs to fortitude in so far as the latter moderates daring, whereas to endure follows the repression of fear. Therefore the principal act of fortitude is endurance, that is to stand immovable in the midst of dangers rather than to attack them.

Reply to Objection: 1. Endurance is more difficult than aggression, for three reasons. First, because endurance seemingly implies that one is being attacked by a stronger person, whereas aggression denotes that one is attacking as though one were the stronger party; and it is more difficult to contend with a stronger than with a weaker. Secondly, because he that endures already feels the presence of danger, whereas the aggressor looks upon danger as something to come; and it is more difficult to be unmoved by the present than by the future. Thirdly, because endurance implies length of time, whereas aggression is consistent with sudden movements; and it is more difficult to remain unmoved for a long time, than to be moved suddenly to something arduous. Hence the Philosopher says (Ethic. iii, 8) that "some hurry to meet danger, yet fly when the danger is present; this is not the behavior of a brave man."
2. Endurance denotes indeed a passion of the body, but an action of the soul cleaving most resolutely [fortissime] to good, the result being that it does not yield to the threatening passion of the body. Now virtue concerns the soul rather than the body.
3. He that endures fears not, though he is confronted with the cause of fear, whereas this cause is not present to the aggressor.

Whether the brave man acts for the sake of the good of his habit?

Objection: 1. It seems that the brave man does not act for the sake of the good of his habit. For in matters of action the end, though first in intention, is last in execution. Now the act of fortitude, in the order of execution, follows the habit of fortitude. Therefore it is impossible for the brave man to act for the sake of the good of his habit.
2. Further, Augustine says (De Trin. xiii): "We love virtues for the sake of happiness, and yet some make bold to counsel us to be virtuous," namely by saying that we should desire virtue for its own sake, "without loving happiness. If they succeed in their endeavor, we shall surely cease to love virtue itself, since we shall no longer love that for the sake of which alone we love virtue." But fortitude is a virtue. Therefore the act of fortitude is directed not to fortitude but to happiness.
3. Further, Augustine says (De Morib. Eccl. xv) that "fortitude is love ready to bear all things for God's sake." Now God is not the habit of fortitude, but something better, since the end must needs be better than what is directed to the end. Therefore the brave man does not act for the sake of the good of his habit.

On the contrary The Philosopher says (Ethic. iii, 7) that "to the brave man fortitude itself is a good": and such is his end.
I answer that An end is twofold: proximate and ultimate. Now the proximate end of every agent is to introduce a likeness of that agent's form into something else: thus the end of fire in heating is to introduce the likeness of its heat into some passive matter, and the end of the builder is to introduce into matter the likeness of his art. Whatever good ensues from this, if it be intended, may be called the remote end of the agent. Now just as in things made, external matter is fashioned by art, so in things done, human deeds are fashioned by prudence. Accordingly we must conclude that the brave man intends as his proximate end to reproduce in action a likeness of his habit, for he intends to act in accordance with his habit: but his remote end is happiness or God.

Reply to Objection: 1. This suffices for the Replies to the Objections: for the First Objection proceeds as though the very essence of a habit were its end, instead of the likeness of the habit in act, as stated. The other two objections consider the ultimate end.

Summa Th. II-II EN Qu.122 a.5