3: The voluntary, in cowardice, depends rather on a
general than on a particular consideration: wherefore in such cases
we have the voluntary not simply but in a restricted sense.
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FOURTH ARTICLE [II-II, Q. 142, Art. 4]

Whether Intemperance Is the Most Disgraceful of Sins?

Objection 1: It would seem that intemperance is not the most
disgraceful of sins. As honor is due to virtue so is disgrace due to
sin. Now some sins are more grievous than intemperance: for instance
murder, blasphemy, and the like. Therefore intemperance is not the
most disgraceful of sins.

Obj. 2: Further, those sins which are the more common are seemingly
less disgraceful, since men are less ashamed of them. Now sins of
intemperance are most common, because they are about things connected
with the common use of human life, and in which many happen to sin.
Therefore sins of intemperance do not seem to be most disgraceful.

Obj. 3: Further, the Philosopher says (Ethic. vii, 6) temperance and
intemperance are about human desires and pleasures. Now certain
desires and pleasures are more shameful than human desires and
pleasures; such are brutal pleasures and those caused by disease as
the Philosopher states (Ethic. vii, 5). Therefore intemperance is not
the most disgraceful of sins.

_On the contrary,_ The Philosopher says (Ethic. iii, 10) that
"intemperance is justly more deserving of reproach than other vices."

_I answer that,_ Disgrace is seemingly opposed to honor and glory.
Now honor is due to excellence, as stated above (Q. 103, A. 1), and
glory denotes clarity (Q. 103, A. 1, ad 3). Accordingly intemperance
is most disgraceful for two reasons. First, because it is most
repugnant to human excellence, since it is about pleasures common to
us and the lower animals, as stated above (Q. 141, AA. 2, 3).
Wherefore it is written (Ps. 48:21): "Man, when he was in honor, did
not understand: he hath been compared to senseless beasts, and made
like to them." Secondly, because it is most repugnant to man's
clarity or beauty; inasmuch as the pleasures which are the matter of
intemperance dim the light of reason from which all the clarity and
beauty of virtue arises: wherefore these pleasures are described as
being most slavish.

Reply Obj. 1: As Gregory says [*Moral. xxxiii. 12] "the sins of the
flesh," which are comprised under the head of intemperance, although
less culpable, are more disgraceful. The reason is that culp