Part 1576

of fear, it is involuntary.

* Objection 3: * Further, that which is such, subject to a condition, is such in a certain respect; whereas what is such, without any condition, is such simply: thus what is necessary, subject to a condition, is necessary in some respect: but what is necessary absolutely, is necessary simply. But that which is done through fear, is absolutely involuntary; and is not voluntary, save under a condition, namely, in order that the evil feared may be avoided. Therefore that which is done through fear, is involuntary simply.

* On the contrary, * Gregory of Nyssa [*Nemesius, De Nat. Hom. xxx.] and the Philosopher (Ethic. iii, 1) say that such things as are done through fear are "voluntary rather than involuntary."

* I answer that, * As the Philosopher says (Ethic. iii) and likewise Gregory of Nyssa in his book on Man (Nemesius, De Nat. Hom. xxx), such things are done through fear "are of a mixed character," being partly voluntary and partly involuntary. For that which is done through fear, considered in itself, is not voluntary; but it becomes voluntary in this particular case, in order, namely, to avoid the evil feared.

But if the matter be considered aright, such things are voluntary rather than involuntary; for they are voluntary simply, but involuntary in a certain respect. For a thing is said to be simply, according as it is in act; but according as it is only in apprehension, it is not simply, but in a certain respect. Now that which is done through fear, is in act in so far as it is done. For, since acts are concerned with singulars; and the singular, as such, is here and now; that which is done is in act, in so far as it is here and now and under other individuating circumstances. And that which is done through fear is voluntary, inasmuch as it is here and now, that is to say, in so far as, under the circumstances, it hinders a greater evil which was feared; thus the throw