avoiding
excessive expenditure and parade." Therefore it is not concerned with
the movement of the appetite.

_On the contrary,_ Augustine says (De Poenit. [*Serm. cccli]) that
"the humble man is one who chooses to be an abject in the house of
the Lord, rather than to dwell in the tents of sinners." But choice
concerns the appetite. Therefore humility has to do with the appetite
rather than with the estimative power.

_I answer that,_ As stated above (A. 1), it belongs properly to
humility, that a man restrain himself from being borne towards that
which is above him. For this purpose he must know his disproportion
to that which surpasses his capacity. Hence knowledge of one's own
deficiency belongs to humility, as a rule guiding the appetite.
Nevertheless humility is essentially in the appetite itself; and
consequently it must be said that humility, properly speaking,
moderates the movement of the appetite.

Reply Obj. 1: Lofty eyes are a sign of pride, inasmuch as it excludes
respect and fear: for fearing and respectful persons are especially
wont to lower the eyes, as though not daring to compare themselves
with others. But it does not follow from this that humility is
essentially concerned with knowledge.

Reply Obj. 2: It is contrary to humility to aim at greater things
through confiding in one's own powers: but to aim at greater things
through confidence in God's help, is not contrary to humility;
especially since the more one subjects oneself to God, the more is
one exalted in God's sight. Hence Augustine says (De Virginit. xxxi):
"It is one thing to raise oneself to God, and another to raise
oneself up against God. He that abases himself before Him, him He
raiseth up; he that raises himself up against Him, him He casteth
down."

Reply Obj. 3: In fortitude there is the same reason for restraining
daring and for strengthening the soul against fear: since the reason
in both cases is that man should set the good of reason before
dangers of death. But the reason for restraining presumptuous hope
which pertains to humility is not the same as the reason for
strengthening the soul against despair. Because the reason for
strengthening the soul against despair is the acquisition of one's
proper good lest man, by despair, render himself unworthy of a good
which was competent to him; while the chief reason for suppressing
presumptuous hope is based on divine reverence, which shows that man
ought not to ascribe to hi