" as Augustine states in _De
Civ. Dei_ ix, 5. Therefore a passion may be a moral virtue.

_On the contrary,_ It is stated in _Ethic._ ii, 5 that "passions are
neither virtues nor vices."

_I answer that,_ Moral virtue cannot be a passion. This is clear for
three reasons. First, because a passion is a movement of the sensitive
appetite, as stated above (Q. 22, A. 3): whereas moral virtue is not
a movement, but rather a principle of the movement of the appetite,
being a kind of habit. Secondly, because passions are not in
themselves good or evil. For man's good or evil is something in
reference to reason: wherefore the passions, considered in
themselves, are referable both to good and evil, for as much as they
may accord or disaccord with reason. Now nothing of this sort can be
a virtue: since virtue is referable to good alone, as stated above
(Q. 55, A. 3). Thirdly, because, granted that some passions are, in
some way, referable to good only, or to evil only; even then the
movement of passion, as passion, begins in the appetite, and ends in
the reason, since the appetite tends to conformity with reason. On
the other hand, the movement of virtue is the reverse, for it begins
in the reason and ends in the appetite, inasmuch as the latter is
moved by reason. Hence the definition of moral virtue (Ethic. ii, 6)
states that it is "a habit of choosing the mean appointed by reason
as a prudent man would appoint it."

Reply Obj. 1: Virtue is a mean between passions, not by reason of its
essence, but on account of its effect; because, to wit, it
establishes the mean between passions.

Reply Obj. 2: If by vice we understand a habit of doing evil deeds,
it is evident that no passion is a vice. But if vice is taken to mean
sin which is a vicious act, nothing hinders a passion from being a
vice, or, on the other hand, from concurring in an act of virtue; in
so far as a passion is either opposed to reason or in accordance with
reason.

Reply Obj. 3: Pity is said to be a virtue, i.e. an act of virtue, in
so far as "that movement of the soul is obedient to reason"; viz.
"when pity is bestowed without violating right, as when the poor are
relieved, or the penitent forgiven," as Augustine says (De Civ. Dei
ix, 5). But if by pity we understand a habit perfecting man so that
he bestows pity reasonably, nothing hinders pity, in this sense, from
being a virtue. The same applies to similar passions.
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SECOND ART