ice is contrary to virtue?

(2) Whether vice is contrary to nature?

(3) Which is worse, a vice or a vicious act?

(4) Whether a vicious act is compatible with virtue?

(5) Whether every sin includes action?

(6) Of the definition of sin proposed by Augustine (Contra Faust.
xxii): "Sin is a word, deed, or desire against the eternal law."
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FIRST ARTICLE [I-II, Q. 71, Art. 1]

Whether Vice Is Contrary to Virtue?

Objection 1: It would seem that vice is not contrary to virtue. For
one thing has one contrary, as proved in _Metaph._ x, text. 17. Now
sin and malice are contrary to virtue. Therefore vice is not contrary
to it: since vice applies also to undue disposition of bodily members
or of any things whatever.

Obj. 2: Further, virtue denotes a certain perfection of power. But
vice does not denote anything relative to power. Therefore vice is
not contrary to virtue.

Obj. 3: Further, Cicero (De Quaest. Tusc. iv) says that "virtue is
the soul's health." Now sickness or disease, rather than vice, is
opposed to health. Therefore vice is not contrary to virtue.

_On the contrary,_ Augustine says (De Perfect. Justit. ii) that "vice
is a quality in respect of which the soul is evil." But "virtue is a
quality which makes its subject good," as was shown above (Q. 55, AA.
3, 4). Therefore vice is contrary to virtue.

_I answer that,_ Two things may be considered in virtue--the essence
of virtue, and that to which virtue is ordained. In the essence of
virtue we may consider something directly, and we may consider
something consequently. Virtue implies _directly_ a disposition
whereby the subject is well disposed according to the mode of its
nature: wherefore the Philosopher says (Phys. vii, text. 17) that
"virtue is a disposition of a perfect thing to that which is best;
and by perfect I mean that which is disposed according to its
nature." That which virtue implies _consequently_ is that it is a
kind of goodness: because the goodness of a thing consists in its
being well disposed according to the mode of its nature. That to
which virtue is directed is a good act, as was shown above (Q. 56,
A. 3).

Accordingly three things are found to be contrary to virtue. One of
these is _sin,_ which is opposed to virtue in respect of that to
which virtue is ordained: since, properly speaking, sin denotes an
inordinate act; even as an act of virtue is an ordinate and due act:
in respect of that which vi