CHRISTIAN MORAL PRINCIPLES

Chapter 8: The Modes of Responsibility Which Specify the First Principle

Question D: What is the fourth mode of responsibility?

1. The fourth mode is this: One should not choose to act out of an emotional aversion except as part of one’s avoidance of some intelligible evil other than the inner tension experienced in enduring that aversion. Violations occur when one chooses to refrain or desist from acting, or changes a reasonable course of action, because of repugnance, fear of pain, or other concerns about obstacles which involve nothing intelligibly bad. Choices contrary to this mode, like those which violate the third mode, aim to reduce tension by yielding to the emotion. The emotion is not aroused by sensible features of an intelligible evil whose avoidance one judges appropriate; moreover, acting on the emotion inhibits pursuit of intelligible goods. In accepting such a limitation, one does not proceed with a will toward integral human fulfillment.

2. Sometimes one is aware that there is an intelligible point to acting in a certain way—perhaps that such action would serve a good to which one is already committed. Yet one chooses not to act—perhaps even chooses to act in a contrary fashion—because of negative feelings such as repugnance toward something disgusting, squeamishness, fear of pain, desire to avoid criticism, anxiety about possible obstacles, and so on. This is different from the situation in which a person spontaneously avoids what reasonably should be avoided. In particular it must be distinguished from cases where an upright person is restrained by moral sensitivity from doing things which someone less morally sensitive would do boldly and with moral recklessness.

3. This mode is violated by those who choose to neglect or abandon their vocational responsibilities when these prove unpleasant and unrewarding. Again: People put off exercise and care of their health because they fear pain and discomfort. Or again: Fear of failure leads people to choose security instead of possibly significant achievement.

4. The virtuous disposition corresponding to this mode is signified by many uses of words like “courage,” “mettle,” “fortitude,” “resolution,” “tenacity,” “backbone,” “perseverance,” and “guts” (see S.t., 1–2, q. 61, aa. 2, 4; 2–2, q. 123, aa. 1–3). The vice is signified by uses of “cowardice,” “squeamishness,” “irresolution,” “being a quitter,” “being a worrywart,” and so forth.

5. The ways in which divine revelation before Jesus deepens the foundation for the third mode are equally relevant here. Moreover, revelation provides assurance that God supports and rescues his people; God shows himself the model of faithfulness. Furthermore, in fostering love of fellow Israelites, the law forms social solidarity and encourages people to give one another mutual moral support, which in turn fosters their endurance.