Reply Obj. 1:  Not every fear is identically the same; there are various fears according to the various objects of fear.  Nothing, then, prevents a man from keeping himself from fearing one thing, by fearing another, so that the fear which he has preserves him from the fear which he has not.

Reply Obj. 2:  Since fear of an imminent evil is not identical with the fear of the fear of imminent evil; it does not follow that a thing flies from itself, or that it is the same flight in both cases.

Reply Obj. 3:  On account of the various kinds of fear already alluded to (ad 2) a man’s present fear may have a future fear for its object. ________________________

FIFTH ARTICLE [I-II, Q. 42, Art. 5]

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.

Obj. 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.

Obj. 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 above (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 Obj. 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.