Part III (Secunda Secundae) Part 240 (1/2)
Moreover, as again Augustine says (Super Gen. contra Manich. ii, 17, 18), ”his, that is, the devil's, punishment mentioned here is that for which we must be on our guard against him, not that which is reserved till the last judgment. For when it was said to him: 'Thou art cursed among all cattle and beasts of the earth,' the cattle are set above him, not in power, but in the preservation of their nature, since the cattle lost no heavenly bliss, seeing that they never had it, but they continue to live in the nature which they received.” It is also said to him: ”'Upon thy breast and belly shalt thou creep,'”
according to another version [*The Septuagint] ”Here the breast signifies pride, because it is there that the impulse of the soul dominates, while the belly denotes carnal desire, because this part of the body is softest to the touch: and on these he creeps to those whom he wishes to deceive.” The words, ”'Earth shalt thou eat all the days of thy life' may be understood in two ways. Either 'Those shall belong to thee, whom thou shalt deceive by earthly l.u.s.t,' namely sinners who are signified under the name of earth, or a third kind of temptation, namely curiosity, is signified by these words: for to eat earth is to look into things deep and dark.” The putting of enmities between him and the woman ”means that we cannot be tempted by the devil, except through that part of the soul which bears or reflects the likeness of a woman. The seed of the devil is the temptation to evil, the seed of the woman is the fruit of good works, whereby the temptation to evil is resisted. Wherefore the serpent lies in wait for the woman's heel, that if at any time she fall away towards what is unlawful, pleasure may seize hold of her: and she watches his head that she may shut him out at the very outset of the evil temptation.”
_______________________
QUESTION 166
OF STUDIOUSNESS (In Two Articles)
We must next consider studiousness and its opposite, curiosity.
Concerning studiousness there are two points of inquiry:
(1) What is the matter of studiousness?
(2) Whether it is a part of temperance?
_______________________
FIRST ARTICLE [II-II, Q. 166, Art. 1]
Whether the Proper Matter of Studiousness Is Knowledge?
Objection 1: It would seem that knowledge is not the proper matter of studiousness. For a person is said to be studious because he applies study to certain things. Now a man ought to apply study to every matter, in order to do aright what has to be done. Therefore seemingly knowledge is not the special matter of studiousness.
Obj. 2: Further, studiousness is opposed to curiosity. Now curiosity, which is derived from _cura_ (care), may also refer to elegance of apparel and other such things, which regard the body; wherefore the Apostle says (Rom. 13:14): ”Make not provision (_curam_) for the flesh in its concupiscences.”
Obj. 3: Further it is written (Jer. 6:13): ”From the least of them even to the greatest, all study [Douay: 'are given to']
covetousness.” Now covetousness is not properly about knowledge, but rather about the possession of wealth, as stated above (Q. 118, A.
2). Therefore studiousness, which is derived from ”study,” is not properly about knowledge.
_On the contrary,_ It is written (Prov. 27:11): ”Study wisdom, my son, and make my heart joyful, that thou mayest give an answer to him that reproacheth.” Now study, which is commended as a virtue, is the same as that to which the Law urges. Therefore studiousness is properly about _knowledge._
_I answer that,_ Properly speaking, study denotes keen application of the mind to something. Now the mind is not applied to a thing except by knowing that thing. Wherefore the mind's application to knowledge precedes its application to those things to which man is directed by his knowledge. Hence study regards knowledge in the first place, and as a result it regards any other things the working of which requires to be directed by knowledge. Now the virtues lay claim to that matter about which they are first and foremost; thus fort.i.tude is concerned about dangers of death, and temperance about pleasures of touch.
Therefore studiousness is properly ascribed to knowledge.
Reply Obj. 1: Nothing can be done aright as regards other matters, except in so far as is previously directed by the knowing reason.
Hence studiousness, to whatever matter it be applied, has a prior regard for knowledge.
Reply Obj. 2: Man's mind is drawn, on account of his affections, towards the things for which he has an affection, according to Matt.
6:21, ”Where thy treasure is, there is thy heart also.” And since man has special affection for those things which foster the flesh, it follows that man's thoughts are concerned about things that foster his flesh, so that man seeks to know how he may best sustain his body. Accordingly curiosity is accounted to be about things pertaining to the body by reason of things pertaining to knowledge.
Reply Obj. 3: Covetousness craves the acquisition of gain, and for this it is very necessary to be skilled in earthly things.
Accordingly studiousness is ascribed to things pertaining to covetousness.
_______________________
SECOND ARTICLE [II-II, Q. 166, Art. 2]
Whether Studiousness Is a Part of Temperance?
Objection 1: It would seem that studiousness is not a part of temperance. For a man is said to be studious by reason of his studiousness. Now all virtuous persons without exception are called studious according to the Philosopher, who frequently employs the term ”studious” (_spoudaios_) in this sense (Ethic. ix, 4, 8, 9).
[*In the same sense Aristotle says in _Ethic._ iii, 2, that ”every vicious person is ignorant of what he ought to do.”] Therefore studiousness is a general virtue, and not a part of temperance.