Summa Theologica Part II (Pars Prima Secundae) Part 13

Secondly, according to a pa.s.sive principle; because, to wit, there is in nature an inclination to receive an action from an extrinsic principle: thus the movement of the heavens is said to be natural, by reason of the natural apt.i.tude in a heavenly body to receive such movement; although the cause of that movement is a voluntary agent.

In like manner an act is said to be voluntary in two ways. First, in regard to action, for instance, when one wishes to be pa.s.sive to another. Hence when action is brought to bear on something, by an extrinsic agent, as long as the will to suffer that action remains in the pa.s.sive subject, there is not violence simply: for although the patient does nothing by way of action, he does something by being willing to suffer. Consequently this cannot be called involuntary.

Reply Obj. 3: As the Philosopher says (Phys. viii, 4) the movement of an animal, whereby at times an animal is moved against the natural inclination of the body, although it is not natural to the body, is nevertheless somewhat natural to the animal, to which it is natural to be moved according to its appet.i.te. Accordingly this is violent, not simply but in a certain respect. The same remark applies in the case of one who contorts his limbs in a way that is contrary to their natural disposition. For this is violent in a certain respect, i.e.

as to that particular limb; but not simply, i.e. as to the man himself.

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SIXTH ARTICLE [I-II, Q. 6, Art. 6]

Whether Fear Causes Involuntariness Simply?

Objection 1: It would seem that fear causes involuntariness simply.

For just as violence regards that which is contrary to the will at the time, so fear regards a future evil which is repugnant to the will.

But violence causes involuntariness simply. Therefore fear too causes involuntariness simply.

Obj. 2: Further, that which is such of itself, remains such, whatever be added to it: thus what is hot of itself, as long as it remains, is still hot, whatever be added to it. But that which is done through fear, is involuntary in itself. Therefore, even with the addition of fear, it is involuntary.

Obj. 3: Further, that which is such, subject to a condition, is such in a certain respect; whereas what is such, without any condition, is such simply: thus what is necessary, subject to a condition, is necessary in some respect: but what is necessary absolutely, is necessary simply. But that which is done through fear, is absolutely involuntary; and is not voluntary, save under a condition, namely, in order that the evil feared may be avoided.

Therefore that which is done through fear, is involuntary simply.

_On the contrary,_ Gregory of Nyssa [*Nemesius, De Nat. Hom. x.x.x.] and the Philosopher (Ethic. iii, 1) say that such things as are done through fear are "voluntary rather than involuntary."

_I answer that,_ As the Philosopher says (Ethic. iii) and likewise Gregory of Nyssa in his book on Man (Nemesius, De Nat. Hom. x.x.x), such things are done through fear "are of a mixed character," being partly voluntary and partly involuntary. For that which is done through fear, considered in itself, is not voluntary; but it becomes voluntary in this particular case, in order, namely, to avoid the evil feared.

But if the matter be considered aright, such things are voluntary rather than involuntary; for they are voluntary simply, but involuntary in a certain respect. For a thing is said to be simply, according as it is in act; but according as it is only in apprehension, it is not simply, but in a certain respect. Now that which is done through fear, is in act in so far as it is done. For, since acts are concerned with singulars; and the singular, as such, is here and now; that which is done is in act, in so far as it is here and now and under other individuating circ.u.mstances. And that which is done through fear is voluntary, inasmuch as it is here and now, that is to say, in so far as, under the circ.u.mstances, it hinders a greater evil which was feared; thus the throwing of the cargo into the sea becomes voluntary during the storm, through fear of the danger: wherefore it is clear that it is voluntary simply. And hence it is that what is done out of fear is essentially voluntary, because its principle is within. But if we consider what is done through fear, as outside this particular case, and inasmuch as it is repugnant to the will, this is merely a consideration of the mind.

And consequently what is done through fear is involuntary, considered in that respect, that is to say, outside the actual circ.u.mstances of the case.

Reply Obj. 1: Things done through fear and compulsion differ not only according to present and future time, but also in this, that the will does not consent, but is moved entirely counter to that which is done through compulsion: whereas what is done through fear, becomes voluntary, because the will is moved towards it, albeit not for its own sake, but on account of something else, that is, in order to avoid an evil which is feared. For the conditions of a voluntary act are satisfied, if it be done on account of something else voluntary: since the voluntary is not only what we wish, for its own sake, as an end, but also what we wish for the sake of something else, as an end.

It is clear therefore that in what is done from compulsion, the will does nothing inwardly; whereas in what is done through fear, the will does something. Accordingly, as Gregory of Nyssa [*Nemesius, De Nat.

Hom. x.x.x.] says, in order to exclude things done through fear, a violent action is defined as not only one, "the princip[le] whereof is from without," but with the addition, "in which he that suffers violence concurs not at all"; because the will of him that is in fear, does concur somewhat in that which he does through fear.

Reply Obj. 2: Things that are such absolutely, remain such, whatever be added to them; for instance, a cold thing, or a white thing: but things that are such relatively, vary according as they are compared with different things. For what is big in comparison with one thing, is small in comparison with another. Now a thing is said to be voluntary, not only for its own sake, as it were absolutely; but also for the sake of something else, as it were relatively. Accordingly, nothing prevents a thing which was not voluntary in comparison with one thing, from becoming voluntary when compared with another.

Reply Obj. 3: That which is done through fear, is voluntary without any condition, that is to say, according as it is actually done: but it is involuntary, under a certain condition, that is to say, if such a fear were not threatening. Consequently, this argument proves rather the opposite.

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SEVENTH ARTICLE [I-II, Q. 6, Art. 7]

Whether Concupiscence Causes Involuntariness?

Objection 1: It would seem that concupiscence causes involuntariness.

For just as fear is a pa.s.sion, so is concupiscence. But fear causes involuntariness to a certain extent. Therefore concupiscence does so too.

Obj. 2: Further, just as the timid man through fear acts counter to that which he proposed, so does the incontinent, through concupiscence. But fear causes involuntariness to a certain extent.

Therefore concupiscence does so also.

Obj. 3: Further, knowledge is necessary for voluntariness. But concupiscence impairs knowledge; for the Philosopher says (Ethic. vi, 5) that "delight," or the l.u.s.t of pleasure, "destroys the judgment of prudence." Therefore concupiscence causes involuntariness.

_On the contrary,_ Damascene says (De Fide Orth. ii, 24): "The involuntary act deserves mercy or indulgence, and is done with regret." But neither of these can be said of that which is done out of concupiscence. Therefore concupiscence does not cause involuntariness.

_I answer that,_ Concupiscence does not cause involuntariness, but on the contrary makes something to be voluntary. For a thing is said to be voluntary, from the fact that the will is moved to it. Now concupiscence inclines the will to desire the object of concupiscence. Therefore the effect of concupiscence is to make something to be voluntary rather than involuntary.

Reply Obj. 1: Fear regards evil, but concupiscence regards good. Now evil of itself is counter to the will, whereas good harmonizes with the will. Therefore fear has a greater tendency than concupiscence to cause involuntariness.

Reply Obj. 2: He who acts from fear retains the repugnance of the will to that which he does, considered in itself. But he that acts from concupiscence, e.g. an incontinent man, does not retain his former will whereby he repudiated the object of his concupiscence; for his will is changed so that he desires that which previously he repudiated. Accordingly, that which is done out of fear is involuntary, to a certain extent, but that which is done from concupiscence is nowise involuntary. For the man who yields to concupiscence acts counter to that which he purposed at first, but not counter to that which he desires now; whereas the timid man acts counter to that which in itself he desires now.

Reply Obj. 3: If concupiscence were to destroy knowledge altogether, as happens with those whom concupiscence has rendered mad, it would follow that concupiscence would take away voluntariness. And yet properly speaking it would not result in the act being involuntary, because in things bereft of reason, there is neither voluntary nor involuntary. But sometimes in those actions which are done from concupiscence, knowledge is not completely destroyed, because the power of knowing is not taken away entirely, but only the actual consideration in some particular possible act. Nevertheless, this itself is voluntary, according as by voluntary we mean that which is in the power of the will, for example "not to act" or "not to will,"

and in like manner "not to consider"; for the will can resist the pa.s.sion, as we shall state later on (Q. 10, A. 3; Q. 77, A.) ________________________

EIGHTH ARTICLE [I-II, Q. 6, Art. 8]

Whether Ignorance Causes Involuntariness?

Objection 1: It would seem that ignorance does not cause involuntariness. For "the involuntary act deserves pardon," as Damascene says (De Fide Orth. ii, 24). But sometimes that which is done through ignorance does not deserve pardon, according to 1 Cor.

14:38: "If any man know not, he shall not be known." Therefore ignorance does not cause involuntariness.

Obj. 2: Further, every sin implies ignorance; according to Prov.

14:22: "They err, that work evil." If, therefore, ignorance causes involuntariness, it would follow that every sin is involuntary: which is opposed to the saying of Augustine, that "every sin is voluntary"

(De Vera Relig. xiv).

Obj. 3: Further, "involuntariness is not without sadness," as Damascene says (De Fide Orth. ii, 24). But some things are done out of ignorance, but without sadness: for instance, a man may kill a foe, whom he wishes to kill, thinking at the time that he is killing a stag. Therefore ignorance does not cause involuntariness.

_On the contrary,_ Damascene (De Fide Orth. ii, 24) and the Philosopher (Ethic. iii, 1) say that "what is done through ignorance is involuntary."

_I answer that,_ If ignorance causes involuntariness, it is in so far as it deprives one of knowledge, which is a necessary condition of voluntariness, as was declared above (A. 1). But it is not every ignorance that deprives one of this knowledge. Accordingly, we must take note that ignorance has a threefold relations.h.i.+p to the act of the will: in one way, "concomitantly"; in another, "consequently"; in a third way, "antecedently." "Concomitantly," when there is ignorance of what is done; but, so that even if it were known, it would be done. For then, ignorance does not induce one to wish this to be done, but it just happens that a thing is at the same time done, and not known: thus in the example given (Obj. 3) a man did indeed wish to kill his foe, but killed him in ignorance, thinking to kill a stag. And ignorance of this kind, as the Philosopher states (Ethic.

iii, 1), does not cause involuntariness, since it is not the cause of anything that is repugnant to the will: but it causes "non-voluntariness," since that which is unknown cannot be actually willed. Ignorance is "consequent" to the act of the will, in so far as ignorance itself is voluntary: and this happens in two ways, in accordance with the two aforesaid modes of voluntary (A. 3). First, because the act of the will is brought to bear on the ignorance: as when a man wishes not to know, that he may have an excuse for sin, or that he may not be withheld from sin; according to Job 21:14: "We desire not the knowledge of Thy ways." And this is called "affected ignorance." Secondly, ignorance is said to be voluntary, when it regards that which one can and ought to know: for in this sense "not to act" and "not to will" are said to be voluntary, as stated above (A. 3). And ignorance of this kind happens, either when one does not actually consider what one can and ought to consider; this is called "ignorance of evil choice," and arises from some pa.s.sion or habit: or when one does not take the trouble to acquire the knowledge which one ought to have; in which sense, ignorance of the general principles of law, which one to know, is voluntary, as being due to negligence.

Accordingly, if in either of these ways, ignorance is voluntary, it cannot cause involuntariness simply. Nevertheless it causes involuntariness in a certain respect, inasmuch as it precedes the movement of the will towards the act, which movement would not be, if there were knowledge. Ignorance is "antecedent" to the act of the will, when it is not voluntary, and yet is the cause of man's willing what he would not will otherwise. Thus a man may be ignorant of some circ.u.mstance of his act, which he was not bound to know, the result being that he does that which he would not do, if he knew of that circ.u.mstance; for instance, a man, after taking proper precaution, may not know that someone is coming along the road, so that he shoots an arrow and slays a pa.s.ser-by. Such ignorance causes involuntariness simply.

From this may be gathered the solution of the objections. For the first objection deals with ignorance of what a man is bound to know.

The second, with ignorance of choice, which is voluntary to a certain extent, as stated above. The third, with that ignorance which is concomitant with the act of the will.

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QUESTION 7

OF THE CIRc.u.mSTANCES OF HUMAN ACTS (In Four Articles)

We must now consider the circ.u.mstances of human acts: under which head there are four points of inquiry:

(1) What is a circ.u.mstance?

(2) Whether a theologian should take note of the circ.u.mstances of human acts?

(3) How many circ.u.mstances are there?

(4) Which are the most important of them?

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FIRST ARTICLE [I-II, Q. 7, Art. 1]

Whether a Circ.u.mstance Is an Accident of a Human Act?