ruth, but as regards the
aspect of prudence, which should be safeguarded in all the virtues.
For since it is fraught with greater danger and is more annoying to
others, it is more repugnant to prudence to think or boast that one
has what one has not, than to think or say that one has not what one
has.

This suffices for the Replies to the Objections.
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QUESTION 110

OF THE VICES OPPOSED TO TRUTH, AND FIRST OF LYING
(In Four Articles)

We must now consider the vices opposed to truth, and (1) lying:
(2) dissimulation or hypocrisy: (3) boasting and the opposite vice.
Concerning lying there are four points of inquiry:

(1) Whether lying, as containing falsehood, is always opposed to
truth?

(2) Of the species of lying;

(3) Whether lying is always a sin?

(4) Whether it is always a mortal sin?
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FIRST ARTICLE [II-II, Q. 110, Art. 1]

Whether Lying Is Always Opposed to Truth?

Objection 1: It seems that lying is not always opposed to truth. For
opposites are incompatible with one another. But lying is compatible
with truth, since he that speaks the truth, thinking it to be false,
lies, according to Augustine (Lib. De Mendac. iii). Therefore lying
is not opposed to truth.

Obj. 2: Further, the virtue of truth applies not only to words but
also to deeds, since according to the Philosopher (Ethic. iv, 7) by
this virtue one tells the truth both in one's speech and in one's
life. But lying applies only to words, for Augustine says (Contra
Mend. xii) that "a lie is a false signification by words."
Accordingly, it seems that lying is not directly opposed to the
virtue of truth.

Obj. 3: Further, Augustine says (Lib. De Mendac. iii) that the
"liar's sin is the desire to deceive." But this is not opposed to
truth, but rather to benevolence or justice. Therefore lying is not
opposed to truth.

_On the contrary,_ Augustine says (Contra Mend. x): "Let no one doubt
that it is a lie to tell a falsehood in order to deceive. Wherefore a
false statement uttered with intent to deceive is a manifest lie."
But this is opposed to truth. Therefore lying is opposed to truth.

_I answer that,_ A moral act takes its species from two things, its
object, and its end: for the end is the object of the will, which is
the first mover in moral acts. And the power moved by the will has
its own object, which is the proximate object of the voluntary act,
and stands in relation to the will's