hiefly concerned with those passions that tend towards sensible
goods, viz. desire and pleasure, and consequently with the sorrows
that arise from the absence of those pleasures. For just as daring
presupposes objects of fear, so too such like sorrow arises from the
absence of the aforesaid pleasures.

Reply Obj. 1: As stated above (I-II, Q. 23, AA. 1, 2; I-II, Q. 25, A.
1), when we were treating of the passions, those passions which
pertain to avoidance of evil, presuppose the passions pertaining to
the pursuit of good; and the passions of the irascible presuppose the
passions of the concupiscible. Hence, while temperance directly
moderates the passions of the concupiscible which tend towards good,
as a consequence, it moderates all the other passions, inasmuch as
moderation of the passions that precede results in moderation of the
passions that follow: since he that is not immoderate in desire is
moderate in hope, and grieves moderately for the absence of the
things he desires.

Reply Obj. 2: Desire denotes an impulse of the appetite towards the
object of pleasure and this impulse needs control, which belongs to
temperance. On the other hand fear denotes a withdrawal of the mind
from certain evils, against which man needs firmness of mind, which
fortitude bestows. Hence temperance is properly about desires, and
fortitude about fears.

Reply Obj. 3: External acts proceed from the internal passions of the
soul: wherefore their moderation depends on the moderation of the
internal passions.
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FOURTH ARTICLE [II-II, Q. 141, Art. 4]

Whether Temperance Is Only About Desires and Pleasures of Touch?

Objection 1: It would seem that temperance is not only about desires
and pleasures of touch. For Augustine says (De Morib. Eccl. xix) that
"the function of temperance is to control and quell the desires which
draw us to the things which withdraw us from the laws of God and from
the fruit of His goodness"; and a little further on he adds that "it
is the duty of temperance to spurn all bodily allurements and popular
praise." Now we are withdrawn from God's laws not only by the desire
for pleasures of touch, but also by the desire for pleasures of the
other senses, for these, too, belong to the bodily allurements, and
again by the desire for riches or for worldly glory: wherefore it is
written (1 Tim. 6:10). "Desire [*_Cupiditas,_ which the Douay version
following the Greek _philargyria_ renders 'desir