Whether sudden things are especially feared?
Objection 1: It would seem that unwonted and sudden things are not especially feared. Because, as hope is about good things, so fear is about evil things. But experience conduces to the increase of hope in good things. Therefore it also adds to fear in evil things.
Objection 2: Further, the Philosopher says (Rhet. ii, 5) that "those are feared most, not who are quick-tempered, but who are gentle and cunning." Now it is clear that those who are quick-tempered are more subject to sudden emotions. Therefore sudden things are less to be feared.
Objection 3: Further, we think less about things that happen suddenly. But the more we think about a thing, the more we fear it; hence the Philosopher says (Ethic. iii, 8) that "some appear to be courageous through ignorance, but as soon as they discover that the case is different from what they expected, they run away." Therefore sudden things are feared less.
On the contrary, Augustine says (Confess. ii, 6): "Fear is startled at things unwonted and sudden, which endanger things beloved, and takes forethought for their safety."
I answer that, As stated about (A[3]; Q[41], A[2]), the object of fear is an imminent evil, which can be repelled, but with difficulty. Now this is due to one of two causes: to the greatness of the evil, or to the weakness of him that fears; while unwontedness and suddenness conduce to both of these causes. First, it helps an imminent evil to seem greater. Because all material things, whether good or evil, the more we consider them, the smaller they seem. Consequently, just as sorrow for a present evil is mitigated in course of time, as Cicero states (De Quaest. Tusc. iii, 30); so, too, fear of a future evil is diminished by thinking about it beforehand. Secondly, unwontedness and suddenness increase the weakness of him that fears, in so far as they deprive him of the remedies with which he might otherwise provide himself to forestall the coming evil, were it not for the evil taking him by surprise.
Reply to Objection 1: The object of hope is a good that is possible to obtain. Consequently whatever increases a man's power, is of a nature to increase hope, and, for the same reason, to diminish fear, since fear is about an evil which cannot be easily repelled. Since, therefore, experience increases a man's power of action, therefore, as it increases hope, so does it diminish fear.
Reply to Objection 2: Those who are quick-tempered do not hide their anger; wherefore the harm they do others is not so sudden, as not to be foreseen. On the other hand, those who are gentle or cunning hide their anger; wherefore the harm which may be impending from them, cannot be foreseen, but takes one by surprise. For this reason the Philosopher says that such men are feared more than others.
Reply to Objection 3: Bodily good or evil, considered in itself, seems greater at first. The reason for this is that a thing is more obvious when seen in juxtaposition with its contrary. Hence, when a man passes unexpectedly from penury to wealth, he thinks more of his wealth on account of his previous poverty: while, on the other hand, the rich man who suddenly becomes poor, finds poverty all the more disagreeable. For this reason sudden evil is feared more, because it seems more to be evil. However, it may happen through some accident that the greatness of some evil is hidden; for instance if the foe hides himself in ambush: and then it is true that evil inspires greater fear through being much thought about.
Whether those things are more feared, for which there is no remedy?
Objection 1: It would seem that those things are not more to be feared, for which there is no remedy. Because it is a condition of fear, that there be some hope of safety, as stated above (A[2]). But an evil that cannot be remedied leaves no hope of escape. Therefore such things are not feared at all.
Objection 2: Further, there is no remedy for the evil of death: since, in the natural course of things, there is no return from death to life. And yet death is not the most feared of all things, as the Philosopher says (Rhet. ii, 5). Therefore those things are not feared most, for which there is no remedy.
Objection 3: Further, the Philosopher says (Ethic. i, 6) that "a thing which lasts long is no better than that which lasts but one day: nor is that which lasts for ever any better than that which is not everlasting": and the same applies to evil. But things that cannot be remedied seem to differ from other things, merely in the point of their lasting long or for ever. Consequently they are not therefore any worse or more to be feared.
On the contrary, the Philosopher says (Rhet. ii, 5) that "those things are most to be feared which when done wrong cannot be put right . . . or for which there is no help, or which are not easy."
I answer that, The object of fear is evil: consequently whatever tends to increase evil, conduces to the increase of fear. Now evil is increased not only in its species of evil, but also in respect of circumstances, as stated above (Q[18], A[3]). And of all the circumstances, longlastingness, or even everlastingness, seems to have the greatest bearing on the increase of evil. Because things that exist in time are measured, in a way, according to the duration of time: wherefore if it be an evil to suffer something for a certain length of time, we should reckon the evil doubled, if it be suffered for twice that length of time. And accordingly, to suffer the same thing for an infinite length of time, i.e. for ever, implies, so to speak, an infinite increase. Now those evils which, after they have come, cannot be remedied at all, or at least not easily, are considered as lasting for ever or for a long time: for which reason they inspire the greatest fear.
Reply to Objection 1: Remedy for an evil is twofold. One, by which a future evil is warded off from coming. If such a remedy be removed, there is an end to hope and consequently to fear; wherefore we do not speak now of remedies of that kind. The other remedy is one by which an already present evil is removed: and of such a remedy we speak now.
Reply to Objection 2: Although death be an evil without remedy, yet, since it threatens not from near, it is not feared, as stated above (A[2]).
Reply to Objection 3: The Philosopher is speaking there of things that are good in themselves, i.e. good specifically. And such like good is no better for lasting long or for ever: its goodness depends on its very nature.