OF FEAR, IN ITSELF (FOUR ARTICLES)
We must now consider, in the first place, fear; and, secondly, daring. With regard to fear, four things must be considered: (1) Fear, in itself; (2) Its object; (3) Its cause; (4) Its effect. Under the first head there are four points of inquiry:
(1) Whether fear is a passion of the soul?
(2) Whether fear is a special passion?
(3) Whether there is a natural fear?
(4) Of the species of fear.
Whether fear is a passion of the soul?
Objection 1: It would seem that fear is not a passion of the soul. For Damascene says (De Fide Orth. iii, 23) that "fear is a power, by way of "---i.e. of contraction---"desirous of vindicating nature." But no virtue is a passion, as is proved in Ethic. ii, 5. Therefore fear is not a passion.
Objection 2: Further, every passion is an effect due to the presence of an agent. But fear is not of something present, but of something future, as Damascene declares (De Fide Orth. ii, 12). Therefore fear is not a passion.
Objection 3: Further, every passion of the soul is a movement of the sensitive appetite, in consequence of an apprehension of the senses. But sense apprehends, not the future but the present. Since, then, fear is of future evil, it seems that it is not a passion of the soul.
On the contrary, Augustine (De Civ. Dei xiv, 5, seqq.) reckons fear among the other passions of the soul.
I answer that, Among the other passions of the soul, after sorrow, fear chiefly has the character of passion. For as we have stated above (Q[22] ), the notion of passion implies first of all a movement of a passive power---i.e. of a power whose object is compared to it as its active principle: since passion is the effect of an agent. In this way, both "to feel" and "to understand" are passions. Secondly, more properly speaking, passion is a movement of the appetitive power; and more properly still, it is a movement of an appetitive power that has a bodily organ, such movement being accompanied by a bodily transmutation. And, again, most properly those movements are called passions, which imply some deterioration. Now it is evident that fear, since it regards evil, belongs to the appetitive power, which of itself regards good and evil. Moreover, it belongs to the sensitive appetite: for it is accompanied by a certain transmutation---i.e. contraction---as Damascene says (Cf. OBJ 1). Again, it implies relation to evil as overcoming, so to speak, some particular good. Wherefore it has most properly the character of passion; less, however, than sorrow, which regards the present evil: because fear regards future evil, which is not so strong a motive as present evil.
Reply to Objection 1: Virtue denotes a principle of action: wherefore, in so far as the interior movements of the appetitive faculty are principles of external action, they are called virtues. But the Philosopher denies that passion is a virtue by way of habit.
Reply to Objection 2: Just as the passion of a natural body is due to the bodily presence of an agent, so is the passion of the soul due to the agent being present to the soul, although neither corporally nor really present: that is to say, in so far as the evil which is really future, is present in the apprehension of the soul.
Reply to Objection 3: The senses do not apprehend the future: but from apprehending the present, an animal is moved by natural instinct to hope for a future good, or to fear a future evil.
Whether fear is a special passion?
Objection 1: It would seem that fear is not a special passion. For Augustine says (QQ. 83, qu. 33) that "the man who is not distraught by fear, is neither harassed by desire, nor wounded by sickness"---i.e. sorrow---"nor tossed about in transports of empty joys." Wherefore it seems that, if fear be set aside, all the other passions are removed. Therefore fear is not a special but a general passion.
Objection 2: Further, the Philosopher says (Ethic. vi, 2) that "pursuit and avoidance in the appetite are what affirmation and denial are in the intellect." But denial is nothing special in the intellect, as neither is affirmation, but something common to many. Therefore neither is avoidance anything special in the appetite. But fear is nothing but a kind of avoidance of evil. Therefore it is not a special passion.
Objection 3: Further, if fear were a special passion, it would be chiefly in the irascible part. But fear is also in the concupiscible: since the Philosopher says (Rhet. ii, 5) that "fear is a kind of sorrow"; and Damascene says (De Fide Orth. iii, 23) that fear is "a power of desire": and both sorrow and desire are in the concupiscible faculty, as stated above (Q[23], A[4]). Therefore fear is not a special passion, since it belongs to different powers.
On the contrary, Fear is condivided with the other passions of the soul, as is clear from Damascene (De Fide Orth. ii, 12,15).
I answer that, The passions of the soul derive their species from their objects: hence that is a special passion, which has a special object. Now fear has a special object, as hope has. For just as the object of hope is a future good, difficult but possible to obtain; so the object of fear is a future evil, difficult and irresistible. Consequently fear is a special passion of the soul.
Reply to Objection 1: All the passions of the soul arise from one source, viz. love, wherein they are connected with one another. By reason of this connection, when fear is put aside, the other passions of the soul are dispersed; not, however, as though it were a general passion.
Reply to Objection 2: Not every avoidance in the appetite is fear, but avoidance of a special object, as stated. Wherefore, though avoidance be something common, yet fear is a special passion.
Reply to Objection 3: Fear is nowise in the concupiscible: for it regards evil, not absolutely, but as difficult or arduous, so as to be almost unavoidable. But since the irascible passions arise from the passions of the concupiscible faculty, and terminate therein, as stated above (Q[25], A[1]); hence it is that what belongs to the concupiscible is ascribed to fear. For fear is called sorrow, in so far as the object of fear causes sorrow when present: wherefore the Philosopher says (Rhet. ii, 5) that fear arises "from the representation of a future evil which is either corruptive or painful." In like manner desire is ascribed by Damascene to fear, because just as hope arises from the desire of good, so fear arises from avoidance of evil; while avoidance of evil arises from the desire of good, as is evident from what has been said above (Q[25], A[2]; Q[29], A[2]; Q[36], A[2]).
Whether there is a natural fear?