Obj. 3: Although the object of daring is an evil to which, in
the estimation of the daring man, the good of victory is conjoined;
yet daring regards the evil, and hope regards the conjoined good. In
like manner despair regards directly the good which it turns away
from, while fear regards the conjoined evil. Hence, properly
speaking, daring is not a part of hope, but its effect: just as
despair is an effect, not a part, of fear. For this reason, too,
daring cannot be a principal passion.
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THIRD ARTICLE [I-II, Q. 45, Art. 3]

Whether Some Defect Is a Cause of Daring?

Objection 1: It would seem that some defect is a cause of daring. For
the Philosopher says (De Problem. xxvii, 4) that "lovers of wine are
strong and daring." But from wine ensues the effect of drunkenness.
Therefore daring is caused by a defect.

Obj. 2: Further, the Philosopher says (Rhet. ii, 5) that "those who
have no experience of danger are bold." But want of experience is a
defect. Therefore daring is caused by a defect.

Obj. 3: Further, those who have suffered wrongs are wont to be
daring; "like the beasts when beaten," as stated in _Ethic._ iii, 5.
But the suffering of wrongs pertains to defect. Therefore daring is
caused by a defect.

_On the contrary,_ The Philosopher says (Rhet. ii, 5) that the cause
of daring "is the presence in the imagination of the hope that the
means of safety are nigh, and that the things to be feared are either
non-existent or far off." But anything pertaining to defect implies
either the removal of the means of safety, or the proximity of
something to be feared. Therefore nothing pertaining to defect is a
cause of daring.

_I answer that,_ As stated above (AA. 1, 2) daring results from hope
and is contrary to fear: wherefore whatever is naturally apt to cause
hope or banish fear, is a cause of daring. Since, however, fear and
hope, and also daring, being passions, consist in a movement of the
appetite, and in a certain bodily transmutation; a thing may be
considered as the cause of daring in two ways, whether by raising
hope, or by banishing fear; in one way, in the part of the appetitive
movement; in another way, on the part of the bodily transmutation.

On the part of the appetitive movement which follows apprehension,
hope that leads to daring is roused by those things that make us
reckon victory as possible. Such things regard either our own power,
as bodily strength, experience o