_covetousness_ seeks in riches that give promise thereof. Thirdly, it
implies pleasure, without which happiness is impossible, as stated in
_Ethic._ i, 7; x, 6, 7, 8 and this _gluttony_ and _lust_ pursue.

On the other hand, avoidance of good on account of an attendant evil
occurs in two ways. For this happens either in respect of one's own
good, and thus we have _sloth,_ which is sadness about one's
spiritual good, on account of the attendant bodily labor: or else it
happens in respect of another's good, and this, if it be without
recrimination, belongs to _envy,_ which is sadness about another's
good as being a hindrance to one's own excellence, while if it be
with recrimination with a view to vengeance, it is _anger._ Again,
these same vices seek the contrary evils.

Reply Obj. 1: Virtue and vice do not originate in the same way: since
virtue is caused by the subordination of the appetite to reason, or
to the immutable good, which is God, whereas vice arises from the
appetite for mutable good. Wherefore there is no need for the
principal vices to be contrary to the principal virtues.

Reply Obj. 2: Fear and hope are irascible passions. Now all the
passions of the irascible part arise from passions of the
concupiscible part; and these are all, in a way, directed to pleasure
or sorrow. Hence pleasure and sorrow have a prominent place among the
capital sins, as being the most important of the passions, as stated
above (Q. 25, A. 4).

Reply Obj. 3: Although anger is not a principal passion, yet it has a
distinct place among the capital vices, because it implies a special
kind of movement in the appetite, in so far as recrimination against
another's good has the aspect of a virtuous good, i.e. of the right
to vengeance.

Reply Obj. 4: Pride is said to be the beginning of every sin, in the
order of the end, as stated above (A. 2): and it is in the same order
that we are to consider the capital sin as being principal. Wherefore
pride, like a universal vice, is not counted along with the others,
but is reckoned as the "queen of them all," as Gregory states (Moral.
xxxi, 27). But covetousness is said to be the root from another point
of view, as stated above (AA. 1, 2).

Reply Obj. 5: These vices are called capital because others, most
frequently, arise from them: so that nothing prevents some sins from
arising out of other causes. Nevertheless we might say that all the
sins which are due to ignorance, can be reduced