Objection 1. It would seem that to decline from evil and to do good are not parts of justice. For it belongs to every virtue to perform a good deed and to avoid an evil one. But parts do not exceed the whole. Therefore to decline from evil and to do good should not be reckoned parts of justice, which is a special kind of virtue.
Objection 2. Further, a gloss on Ps. 33:15, "Turn away from evil and do good," says: "The former," i.e. to turn away from evil, "avoids sin, the latter," i.e. to do good, "deserves the life and the palm." But any part of a virtue deserves the life and the palm. Therefore to decline from evil is not a part of justice.
Objection 3. Further, things that are so related that one implies the other, are not mutually distinct as parts of a whole. Now declining from evil is implied in doing good: since no one does evil and good at the same time. Therefore declining from evil and doing good are not parts of justice.
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Objection 1. It would seem that the pleasures of touch are not greater than the pleasures afforded by the other senses. Because the greatest pleasure seems to be that without which all joy is at an end. But such is the pleasure afforded by the sight, according to the words of Tobias 5:12: "What manner of joy shall be to me, who sit in darkness, and see not the light of heaven?" Therefore the pleasure afforded by the sight is the greatest of sensible pleasures.
Objection 2. Further, "every one finds treasure in what he loves," as the Philosopher says (Rhet. i, 11). But "of all the senses the sight is loved most" [Metaph. i, 1. Therefore the greatest pleasure seems to be afforded by sight.
Objection 3. Further, the beginning of friendship which is for the sake of the pleasant is principally sight. But pleasure is the cause of such friendship. Therefore the greatest pleasure seems to be afforded by sight.
Objection 1. It would seem that the pleasures of touch are not greater than the pleasures afforded by the other senses. Because the greatest pleasure seems to be that without which all joy is at an end. But such is the pleasure afforded by the sight, according to the words of Tobias 5:12: "What manner of joy shall be to me, who sit in darkness, and see not the light of heaven?" Therefore the pleasure afforded by the sight is the greatest of sensible pleasures.
Objection 2. Further, "every one finds treasure in what he loves," as the Philosopher says (Rhet. i, 11). But "of all the senses the sight is loved most" [Metaph. i, 1. Therefore the greatest pleasure seems to be afforded by sight.
Objection 3. Further, the beginning of friendship which is for the sake of the pleasant is principally sight. But pleasure is the cause of such friendship. Therefore the greatest pleasure seems to be afforded by sight.
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Summa Theologica > Second Part of the Second Part > Question 25 > Article 4
Objection 1. It would seem that a man is not bound to love himself out of charity. For Gregory says in a homily (In Evang. xvii) that there "can be no charity between less than two." Therefore no man has charity towards himself.
Objection 2. Further, friendship, by its very nature, implies mutual love and equality (Ethic. viii, 2,7), which cannot be of one man towards himself.
But charity is a kind of friendship, as stated above (23, 1). Therefore a man cannot have charity towards himself.
Objection 1. It would seem that a man is not bound to love himself out of charity. For Gregory says in a homily (In Evang. xvii) that there "can be no charity between less than two." Therefore no man has charity towards himself.
Objection 2. Further, friendship, by its very nature, implies mutual love and equality (Ethic. viii, 2,7), which cannot be of one man towards himself.
But charity is a kind of friendship, as stated above (23, 1). Therefore a man cannot have charity towards himself.
Continue reading Whether a man ought to love himself out of charity?.