the imagination of death, it
experiences a contraction of heat towards the inner parts of the
body, as though it were threatened by a natural death. Hence it is
that "those who are in fear of death turn pale" (Ethic. iv, 9). But
the evil that shame fears, is contrary, not to nature, but only to
the appetite of the soul. Consequently there results a contraction in
this appetite, but not in the corporeal nature; in fact, the soul, as
though contracted in itself, is free to set the vital spirits and
heat in movement, so that they spread to the outward parts of the
body: the result being that those who are ashamed blush.
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SECOND ARTICLE [I-II, Q. 44, Art. 2]

Whether Fear Makes One Suitable for Counsel?

Objection 1: It would seem that fear does not make one suitable for
counsel. For the same thing cannot be conducive to counsel, and a
hindrance thereto. But fear hinders counsel: because every passion
disturbs repose, which is requisite for the good use of reason.
Therefore fear does not make a man suitable for counsel.

Obj. 2: Further, counsel is an act of reason, in thinking and
deliberating about the future. But a certain fear "drives away all
thought, and dislocates the mind," as Cicero observes (De Quaest.
Tusc. iv, 8). Therefore fear does not conduce to counsel, but
hinders it.

Obj. 3: Further, just as we have recourse to counsel in order to
avoid evil, so do we, in order to attain good things. But whereas
fear is of evil to be avoided, so is hope of good things to be
obtained. Therefore fear is not more conducive to counsel, than hope
is.

_On the contrary,_ The Philosopher says (Rhet. ii, 5) that "fear
makes men of counsel."

_I answer that,_ A man of counsel may be taken in two ways. First,
from his being willing or anxious to take counsel. And thus fear
makes men of counsel. Because, as the Philosopher says (Ethic. iii,
3), "we take counsel on great matters, because therein we distrust
ourselves." Now things which make us afraid, are not simply evil, but
have a certain magnitude, both because they seem difficult to repel,
and because they are apprehended as near to us, as stated above (Q.
42, A. 2). Wherefore men seek for counsel especially when they are
afraid.

Secondly, a man of counsel means one who is apt for giving good
counsel: and in this sense, neither fear nor any passion makes men of
counsel. Because when a man is affected by a passion, things seem to
him greater