1. Three Ages of Interior Life
1.1. Beginners
1.1.1. Full (or Generous)
1.1.1.1. Fervent, pious, devout sould
1.1.2. Initial
1.1.2.1. First Conversion or Justification
1.1.3. Weak
1.1.3.1. Tepid or Slow Souls, relapses
1.2. Proficient
1.2.1. Full (or Generous)
1.2.1.1. Odinary
1.2.1.1.1. Clearly Contemplative
1.2.1.1.2. Wisdom
1.2.2. Initial
1.2.2.1. Passive Purification of the senses more or less well borne
1.2.3. Weak
1.2.3.1. Tranitory acts of Infused Contemplation
1.3. Perfect
1.3.1. Full (or Generous)
1.3.1.1. Extraordinary (e.g. with the vision of the blessed Trinity
1.3.2. Initial
1.3.2.1. Not very continual, often interupted
1.3.3. Weak
1.3.3.1. eminent contemplatice form
2. Acts
2.1. Ordered Act
2.1.1. Moves a power to its proper object
2.2. Disordered Act
2.2.1. Moves a power to an improper object
3. Virtues
3.1. General Characteristics
3.1.1. not freedom from passion, rather, it is freedom from inordinate passion
3.1.1.1. when passion follows the judgment of reason, it actually adds to the execution of reason's command
3.1.1.2. Thomas writes: "the more perfect a virtue is, the more does it cause passion" (Cf. Summa, I II. 59, 5)
3.1.1.3. The morally virtuous person is more passionate than the one without moderation and virtue
3.1.2. habits of performing ordered acts
3.1.3. The essence of human virtue consists in safeguarding the good of reason in human affairs, for this is man's proper good
3.1.4. direct us to our last end, which is beatific union with God
3.1.5. virtue is a habit perfecting man in view of his doing good actions
3.1.6. Virtue is the "Mean" of Extremes
3.1.6.1. Practical Theory
3.1.6.2. Continuum
3.1.6.3. Another Continuum
3.1.7. A virtue is an Habitual and firm disposition to do the Good (CCC 1803)
3.1.8. the Main Source of a good and Happy life
3.1.9. Virtues and Vices form a person's character
3.1.10. Virtues improve not just what you do, but who you are.
3.1.11. Personal Virtue is the key to improving the world, finding happines and helping other people to be good and happy too
3.1.12. The Ultimate End of Virtue; the goal of a virtuous life is to become like God (CCC 1803)
3.2. Cardinal
3.2.1. Prudence (perfects the intellect)
3.2.1.1. Notes
3.2.1.1.1. apply universal principles of morality to particular situations, in the here and now. Without understanding human nature and the fundamental precepts of natural law, prudence is not possible.
3.2.1.1.2. Prudence is right reason in matters of action.
3.2.1.1.3. Mother of all Moral Virtues
3.2.1.1.4. the good of reason as consisting in reason's own consideration of things
3.2.1.2. Vice
3.2.1.2.1. precipitation
3.2.1.2.2. thoughtlessness
3.2.1.2.3. inconstancy
3.2.1.2.4. Negligence
3.2.1.2.5. prudence of the flesh
3.2.1.2.6. Guile
3.2.1.2.7. Craftiness
3.2.1.2.8. unduly solicitous
3.2.1.2.9. All these have a resemblance to prudence insofar as they are concerned with means to ends, as prudence is. But they are forms of imprudence because prudence is concerned only with what is truly good for man, namely that which enables him to achieve his ultimate end.
3.2.1.3. Subvirtues
3.2.1.3.1. Memory (learn thru experience)
3.2.1.3.2. Reasoning
3.2.1.3.3. docility to good council ( a readiness to be taught and a willingness to learn from others)l
3.2.1.3.4. counsel
3.2.1.3.5. understanding
3.2.1.3.6. circumspection
3.2.1.3.7. foresight
3.2.1.3.8. caution
3.2.1.3.9. Wisdom
3.2.1.3.10. Science
3.2.2. Justice (perfects the will)
3.2.2.1. Notes
3.2.2.1.1. the good of reason with respect to operations
3.2.2.1.2. it denotes a sustained or constant willingness to extend to each person what he or she deserves
3.2.2.1.3. governs our relationships with others
3.2.2.1.4. Man is the only being in the visible universe willed into existence, by God, for his own sake. Everything else was created for man. But man exists for himself, not for the sake of the stronger or the wealthier. For he is equal, that is, of the same nature as any other human being. He consciously wills his own perfection and is called to develop himself in the direction of that fulfillment.
3.2.2.1.5. regulates the voluntary actions whereby one person is brought into contact with another
3.2.2.2. Vices
3.2.2.2.1. The person who lives primarily for himself is an unjust and ungrateful man who fails to recognize all the goods of which he has, gratuitously, been made the beneficiary. Once again, such a person will be unjust in all his other relations, for the unjust man is unwilling to maintain the proper equality between himself and others. Much less is he willing to acknowledge the reverse relationship that exists between himself and the civil community and direct his life to balancing the scales of justice as much as the civil community can reasonably expect (a balance which will remain forever tilted towards the social whole).
3.2.2.3. Subvirtues
3.2.2.3.1. Piety
3.2.2.3.2. Religion
3.2.2.3.3. Penance
3.2.2.3.4. Obedience
3.2.2.3.5. Epchela
3.2.2.3.6. Friendliness/Affability
3.2.2.3.7. Dulia
3.2.2.3.8. Truthfullness (duty to truth)
3.2.2.3.9. vindication
3.2.2.3.10. Equity
3.2.2.3.11. Liberality and Mercy
3.2.2.3.12. Veracity
3.2.2.3.13. Gratitude
3.2.2.3.14. Fidelity
3.2.2.3.15. Observance
3.2.2.3.16. Piety
3.2.2.3.17. Patriotism
3.2.2.3.18. Adjuration
3.2.2.3.19. Devotion
3.2.2.3.20. Legal
3.2.2.3.21. Commutative
3.2.2.3.22. Distributive
3.2.2.3.23. Restitution
3.2.2.3.24. Diligence
3.2.2.3.25. Epieikeia
3.2.3. Fortitude (perfects irascible appetite)
3.2.3.1. Notes
3.2.3.1.1. implies a certain firmness of mind, which is necessary for the practice of any of the virtues
3.2.3.1.2. enables us to curb our fears and to moderate our daring
3.2.3.1.3. the good of reason with respect to the passions that pull one back from what is in accord with reason
3.2.3.1.4. must be guided and molded by prudence
3.2.3.1.5. moderate daring and to direct us to how and when we should attack evil
3.2.3.1.6. binds the will to the good of reason in the face of the greatest evils
3.2.3.1.7. concerned with the emotions of fear and daring. For these emotions are linked to man's reaction to danger.
3.2.3.2. Vices
3.2.3.2.1. Fear
3.2.3.2.2. Fearlessness
3.2.3.2.3. Audicity
3.2.3.2.4. Presumptuosness
3.2.3.2.5. Inordinate Ambition
3.2.3.2.6. Vainglory
3.2.3.2.7. Pusillanimity
3.2.3.2.8. Stinginess
3.2.3.2.9. Softness (Effeminacy)
3.2.3.2.10. Pertinacity
3.2.3.3. Sub-Virtues
3.2.3.3.1. Magnanimity (dares noble deeds)
3.2.3.3.2. Magnificence (dares great costs)
3.2.3.3.3. Patience
3.2.3.3.4. Perseverance
3.2.3.3.5. Longanimity
3.2.3.3.6. Mortification
3.2.4. Temperance (perfects Concupisable appetite)
3.2.4.1. Notes
3.2.4.1.1. But the purpose of temperance is not to stifle or block the passions and make a person insensible. In fact, it is the contrary. Temperance makes a person more passionate, while intemperance leads to greater insensibility. That is why the intemperate are never satisfied and are for the most part left feeling empty.
3.2.4.1.2. moderate those passions which seek the goods that have no particular difficulty with them
3.2.4.1.3. concupiscence appetites must be tempered and disposed, after repeated acts, in accordance with reason
3.2.4.1.4. When we are dealing with objects that appeal to our appetite, there is need of a virtue to temper or moderate the strong impulse of the appetite toward the good
3.2.4.1.5. Temperance withdraws man from those things that seduce the appetite and draw it away from the direction of reason.
3.2.4.1.6. Temperance integrates, that is, promotes the integrity of the human person by moderating the appetites whose forcefulness could quite easily destroy that integrity. Thomas teaches that with the proper ordering of the powers of man there comes a certain serenity or tranquility of soul
3.2.4.1.7. principally, but not solely, concerned with the pleasures of food and drink and sexual pleasures -- those pleasures connected with the preservation of human life
3.2.4.1.8. Pleasurable objects that are at our disposal are often directed to some necessity of life as to their end
3.2.4.1.9. the good of reason with respect to the passions that impel one toward what is contrary to reason
3.2.4.2. Vices
3.2.4.2.1. Insensibility
3.2.4.2.2. Intemperance
3.2.4.2.3. Lust
3.2.4.2.4. gluttony
3.2.4.2.5. Pride
3.2.4.3. Sub-Virtues
3.2.4.3.1. Clemancy
3.2.4.3.2. Chastity
3.2.4.3.3. Meekness
3.2.4.3.4. Studiusness (desire for knowledge)
3.2.4.3.5. Humility
3.2.4.3.6. Right Recreation
3.2.4.3.7. Sobriety
3.2.4.3.8. Abstinence
3.2.4.3.9. decorum/deportment
3.2.4.3.10. Modesty
3.2.4.3.11. Honesty
3.2.4.3.12. Fasting
3.2.4.3.13. continence
3.3. Theological
3.3.1. Faith
3.3.1.1. pertains to the intellect, since truth is the object of faith
3.3.1.2. the object of faith is the first truth, that is, God Himself
3.3.1.3. believing in the existence of God is not an article of faith
3.3.1.3.1. the existence of God can be known without faith, that is, through the natural light of reason
3.3.1.4. faith is concerned about things revealed by God which exceed the ability of human reason to grasp
3.3.1.4.1. God is Trinity (Three Persons, One Nature)
3.3.1.4.2. by his death he has redeemed the world
3.3.1.5. a gift, a supernatural virtue that a person cannot acquire naturally on his own initiative
3.3.2. Hope
3.3.2.1. a person awaits the fulfillment of the promises of God
3.3.2.2. looks forward to personal immortality and the resurrection of the body
3.3.2.3. Pertains to the will
3.3.2.4. it is an act of the will toward the Supreme Good known through faith.
3.3.3. Charity
3.3.3.1. love of God under the aspect of friendship
3.3.3.2. man's greatest achievement is found in friendship (in the true sense of the word)
3.3.3.3. human friendship is the best way of explaining man's relationship to God brought about through charity.
3.3.3.3.1. Man's greatest achievement is going to be found in a perfect love of God through charity, and so his personal growth will be found in his increasing love of God under the aspect of personal friendship.
3.3.3.3.2. Friendship (even on the natural level) is the love of benevolence, which is, as the word indicates, a willing of the good of the other
3.3.3.4. Internal effects
3.3.3.4.1. Joy
3.3.3.4.2. Peace
3.3.3.4.3. Mercy (grief at another's distress)
3.3.3.5. External Effects
3.3.3.5.1. beneficence
3.3.3.5.2. almsgiving
3.3.3.5.3. fraternal correction
4. Faculties of the Soul
4.1. Vegetative Powers (most Basic)
4.1.1. Nurtrition
4.1.2. Growth
4.1.3. Reproductive
4.2. Locomotive Powers (movement of self)
4.3. Sensitive (perceiving eternal world)
4.3.1. Memory
4.3.2. Imagination
4.3.3. Senses
4.4. Appetitive (reacting to external world)
4.4.1. Notes
4.4.1.1. Appetites (tendency of a thing to an object or the capacity of thing to seek its good)
4.4.1.1.1. Appetitive Powers (Sense Appetite) (can desire what it apprehends)
4.4.1.2. Elicited appetite (an inclination called forth by an act of Cognition)
4.4.1.2.1. If the knowledge is intellectual knowledge, the appetite is intellectual, and is called the will.
4.4.1.2.2. aroused by a concrete object perceived throught the senses
4.4.1.2.3. We general call these emotions
4.4.1.2.4. Can influence our will - tries to move it one way or another
4.4.1.3. Appetite is an internal principle by which beings move or tend to their end. Consider that there is a real dynamism or energy in nature by which all beings seek their perfection, that is, tend towards their own fullness of being
4.4.2. Concupiscble Appetites
4.4.2.1. Attraction towards object (object is good)
4.4.2.1.1. Love (good as such)
4.4.2.1.2. Joy (present good)
4.4.2.1.3. Desire (absent good)
4.4.2.2. Repulsion away from object (object is evil)
4.4.2.2.1. Hatred (evil as such)
4.4.2.2.2. Sadness (present evil)
4.4.2.2.3. Aversion (absent evil)
4.4.2.3. Simple inclination with respect to sensible object
4.4.2.4. aroused on the basis of simple pleasure and pain
4.4.3. Irascible Appetite
4.4.3.1. Inclination in virtue of an arduous object
4.4.3.2. Good that is difficult to attain
4.4.3.2.1. Hope (absent but attainable good)
4.4.3.2.2. Despair (absent, unattainable good)
4.4.3.3. Evil difficult to avoid
4.4.3.3.1. Anger (present evil)
4.4.3.3.2. Courage (threatening but conquerable evil)
4.4.3.3.3. Fear (threatening but unconquerable evil)
4.4.3.4. an emergency appetite, aroused when simple movements toward a sensible good or away from a sensible evil are impeded by some obstacle. The irascible appetite is aroused precisely to overcome the obstacle. When it is overcome, the irascible appetite subsides and the simple concupiscible appetite functions alone.
4.4.3.5. This is where anger comes from
4.5. Rational
4.5.1. Highest Faculties
4.5.1.1. Intellect
4.5.1.1.1. assesses the situation and gives direction to the will
4.5.1.1.2. the impulse from the sensitive appetite is also presented to the intellect
4.5.1.1.3. not exercised by the use of a special Bodily Sensory or Organ
4.5.1.1.4. thinks-out the Moral Implications of a Situation and Judges on a Point-of-Duty, it is called Conscience
4.5.1.1.5. an Understanding Awareness of the Self and of the Mental and Bodily Activities, and of the World of Things Knowable, it is called Intellectual Consciousness
4.5.1.1.6. can think-out, by connected-steps, many Truths that are not Self-Evident, it is called Reason;
4.5.1.1.7. Instantly Recognizes Truths that are Self-Evident, it is called Intelligence;
4.5.1.1.8. The Object of the Intellect is Truth
4.5.1.2. Will
4.5.1.2.1. seeks to conform to the rational good
4.5.1.2.2. "Checks" with the intellect before choosing
4.5.1.2.3. Described as an appetite - but entirely rationally based
4.5.1.2.4. Object of the Will is Good
4.5.1.2.5. blind faculty that needs direction and enlightenment before it can love and desire the good