of justice, as stated above (Q. 117, A. 5).
Therefore magnificence should not be reckoned a part of fortitude.

Obj. 2: Further, confidence is apparently the same as hope. But hope
does not seem to pertain to fortitude, but is rather a virtue by
itself. Therefore confidence should not be reckoned a part of
fortitude.

Obj. 3: Further, fortitude makes a man behave aright in face of
danger. But magnificence and confidence do not essentially imply any
relation to danger. Therefore they are not suitably reckoned as parts
of fortitude.

Obj. 4: Further, according to Tully (De Invent. Rhet. ii) patience
denotes endurance of hardships, and he ascribes the same to
fortitude. Therefore patience is the same as fortitude and not a part
thereof.

Obj. 5: Further, that which is a requisite to every virtue should not
be reckoned a part of a special virtue. But perseverance is required
in every virtue: for it is written (Matt. 24:13): "He that shall
persevere to the end he shall be saved." Therefore perseverance
should not be accounted a part of fortitude.

Obj. 6: Further, Macrobius (De Somn. Scip. i) reckons seven parts of
fortitude, namely "magnanimity, confidence, security, magnificence,
constancy, forbearance, stability." Andronicus also reckons seven
virtues annexed to fortitude, and these are, "courage, strength of
will, magnanimity, manliness, perseverance, magnificence." Therefore
it seems that Tully's reckoning of the parts of fortitude is
incomplete.

Obj. 7: Further, Aristotle (Ethic. iii) reckons five parts of
fortitude. The first is _civic_ fortitude, which produces brave deeds
through fear of dishonor or punishment; the second is _military_
fortitude, which produces brave deeds as a result of warlike art or
experience; the third is the fortitude which produces brave deeds
resulting from passion, especially anger; the fourth is the fortitude
which makes a man act bravely through being accustomed to overcome;
the fifth is the fortitude which makes a man act bravely through
being unaccustomed to danger. Now these kinds of fortitude are not
comprised under any of the above enumerations. Therefore these
enumerations of the parts of fortitude are unfitting.

_I answer that,_ As stated above (Q. 48), a virtue can have three
kinds of parts, subjective, integral, and potential. But fortitude,
taken as a special virtue, cannot have subjective parts, since it is
not divided into several specifically distinct virtues, for