cies of sins. For excess and deficiency differ in
respect of more and less. Now "more" and "less" do not diversify a
species. Therefore excess and deficiency do not diversify the species
of sins.

Obj. 2: Further, just as sin, in matters of action, is due to
straying from the rectitude of reason, so falsehood, in speculative
matters, is due to straying from the truth of the reality. Now the
species of falsehood is not diversified by saying more or less than
the reality. Therefore neither is the species of sin diversified by
straying more or less from the rectitude of reason.

Obj. 3: Further, "one species cannot be made out of two," as Porphyry
declares [*Isagog.; cf. Arist. _Metaph._ i]. Now excess and
deficiency are united in one sin; for some are at once illiberal and
wasteful--illiberality being a sin of deficiency, and prodigality, by
excess. Therefore excess and deficiency do not diversify the species
of sins.

_On the contrary,_ Contraries differ specifically, for "contrariety
is a difference of form," as stated in _Metaph._ x, text. 13, 14. Now
vices that differ according to excess and deficiency are contrary to
one another, as illiberality to wastefulness. Therefore they differ
specifically.

_I answer that,_ While there are two things in sin, viz. the act
itself and its inordinateness, in so far as sin is a departure from
the order of reason and the Divine law, the species of sin is
gathered, not from its inordinateness, which is outside the sinner's
intention, as stated above (A. 1), but one the contrary, from the act
itself as terminating in the object to which the sinner's intention
is directed. Consequently wherever we find a different motive
inclining the intention to sin, there will be a different species of
sin. Now it is evident that the motive for sinning, in sins by
excess, is not the same as the motive for sinning, in sins of
deficiency; in fact, they are contrary to one another, just as the
motive in the sin of intemperance is love for bodily pleasures, while
the motive in the sin of insensibility is hatred of the same.
Therefore these sins not only differ specifically, but are contrary
to one another.

Reply Obj. 1: Although _more_ and _less_ do not cause diversity of
species, yet they are sometimes consequent to specific difference, in
so far as they are the result of diversity of form; thus we may say
that fire is lighter than air. Hence the Philosopher says (Ethic.
viii, 1) that "those