is in the concupiscible, which has a smaller
share of reason, as stated in _Ethic._ vii, 6.

The question can be taken in another way, as referring to virtues of
the same species. In this way, according to what was said above (Q.
52, A. 1), when we were treating of the intensity of habits, virtue
may be said to be greater or less in two ways: first, in itself;
secondly with regard to the subject that partakes of it. If we
consider it in itself, we shall call it great or little, according to
the things to which it extends. Now whosoever has a virtue, e.g.
temperance, has it in respect of whatever temperance extends to. But
this does not apply to science and art: for every grammarian does not
know everything relating to grammar. And in this sense the Stoics
said rightly, as Simplicius states in his _Commentary on the
Predicaments,_ that virtue cannot be more or less, as science and art
can; because the nature of virtue consists in a maximum.

If, however, we consider virtue on the part of the subject, it may
then be greater or less, either in relation to different times, or in
different men. Because one man is better disposed than another to
attain to the mean of virtue which is defined by right reason; and
this, on account of either greater habituation, or a better natural
disposition, or a more discerning judgment of reason, or again a
greater gift of grace, which is given to each one "according to the
measure of the giving of Christ," as stated in Eph. 4:9. And here the
Stoics erred, for they held that no man should be deemed virtuous,
unless he were, in the highest degree, disposed to virtue. Because
the nature of virtue does not require that man should reach the mean
of right reason as though it were an indivisible point, as the Stoics
thought; but it is enough that he should approach the mean, as stated
in _Ethic._ ii, 6. Moreover, one same indivisible mark is reached
more nearly and more readily by one than by another: as may be seen
when several archers aim at a fixed target.

Reply Obj. 1: This equality is not one of absolute quantity, but of
proportion: because all virtues grow in a man proportionately, as we
shall see further on (A. 2).

Reply Obj. 2: This "limit" which belongs to virtue, can have the
character of something _more_ or _less_ good, in the ways explained
above: since, as stated, it is not an indivisible limit.

Reply Obj. 3: God does not work by necessity of nature, but according
to the orde