in the senses, while
fatuity denotes entire privation of the spiritual sense. Therefore
folly is fittingly opposed to wisdom.

For "sapiens" (_wise_) as Isidore says (Etym. x) "is so named from
_sapor_ (savor), because just as the taste is quick to distinguish
between savors of meats, so is a wise man in discerning things and
causes." Wherefore it is manifest that _folly_ is opposed to _wisdom_
as its contrary, while _fatuity_ is opposed to it as a pure negation:
since the fatuous man lacks the sense of judgment, while the fool has
the sense, though dulled, whereas the wise man has the sense acute
and penetrating.

Reply Obj. 1: According to Isidore (Etym. x), "unwisdom is contrary
to wisdom because it lacks the savor of discretion and sense"; so
that unwisdom is seemingly the same as folly. Yet a man would appear
to be a fool chiefly through some deficiency in the verdict of that
judgment, which is according to the highest cause, for if a man fails
in judgment about some trivial matter, he is not for that reason
called a fool.

Reply Obj. 2: Just as there is an evil wisdom, as stated above (Q.
45, A. 1, ad 1), called "worldly wisdom," because it takes for the
highest cause and last end some worldly good, so too there is a good
folly opposed to this evil wisdom, whereby man despises worldly
things: and it is of this folly that the Apostle speaks.

Reply Obj. 3: It is the wisdom of the world that deceives and makes
us foolish in God's sight, as is evident from the Apostle's words (1
Cor. 3:19).

Reply Obj. 4: To be unconcerned when one is injured is sometimes due
to the fact that one has no taste for worldly things, but only for
heavenly things. Hence this belongs not to worldly but to Divine
wisdom, as Gregory declares (Moral. x, 49). Sometimes however it is
the result of a man's being simply stupid about everything, as may be
seen in idiots, who do not discern what is injurious to them, and
this belongs to folly simply.
_______________________

SECOND ARTICLE [II-II, Q. 45, Art. 2]

Whether Folly Is a Sin?

Objection 1: It would seem that folly is not a sin. For no sin arises
in us from nature. But some are fools naturally. Therefore folly is
not a sin.

Obj. 2: Further, "Every sin is voluntary," according to Augustine (De
Vera Relig. xiv). But folly is not voluntary. Therefore it is not a
sin.

Obj. 3: Further, every sin is contrary to a Divine precept. But folly
is not contrary to any precept. Theref