勇德以比較接近理性官能的「憤情」(the irascible) 為主體，在四樞德中排名第三。多瑪斯對勇敢/勇德的討論，包括「勇德自身」(In Itself)與「勇德的組成部分」(Its Parts)二方面；在「勇德的組成部分」方面，又從「普遍地」(In General)、「個別地」(In Particular)、「勇德的神恩/禮物」(The Gift of Fortitude) 和「勇德的訓誡(Its Effects-The Precepts of Fortitude)等四點闡明。文本以多現斯最重要的代表作《神學大全》第二部的第二部皆(Secunda Secundae)的第128問到第140問為主，探討多瑪斯的勇德之組成部分。按照多瑪斯，他將勇德之組成部皆從三方面著眼：第一，勇德組成之「主要的部分」(the subject parts)，由於勇德不能區分為數個不同的德行，因此闕如；第二，「擬似絕對必要的部分」(the quasi-integral parts)，就是附屬於勇德而作為次要之德的德行，多瑪斯歸納出寬大/雅量(Magnanimity)、華貴/壯麗(Magnificence)、耐性(Patience)和堅持/堅忍(Perseverance)四項。

　　　　　With its subject closer to the rational sense--the irascibility--fortitude is the third one among the four cardinal virtues. St. Thomas Aquinas's discussions about "fortitude" consisted of "fortitude in itself" and "the parts of fortitude." And the discussions about" the parts of fortitude" proceeded along four topics: "fortitude in general", "fortitude in particular", "the gift of fortitude" and "its effects-the precepts of fortitude." This paper concerns Questions 128-140 in Secunda Secundae, Summa Theologica, exploring Aquinas's the parts of fortitude. According to Aquinas, the parts of fortitude was addressed in terms of three aspects: first, the "subject parts" of fortitude, which were absent since fortitude couldn't be divided into several virtues; second, "the quasi-integral parts," that is, the necessary condition for acts of fortitude to correspond to fortitude; and third, "the quasi-potential parts," which were the secondary virtues to fortitude and induced by Aquinas to be magnanimity, magnificence, patience and perseverance.