多瑪斯把四樞德「智義勇節」的討論，很詳實仔細的分列為構成、隸屬、功能三部分，也說明四樞德排序的問題。智德的規範，對生命目的做最有益處的事，在人生旅途中傾向於天主的美善，到達終極目標。 義德有兩種：指導分配者，指導交換者。分配義德是把公共財務作比例的分配，交換義德是在處理兩個人彼此之間的事物，兩者的區分按照義德的性質不同。 勇德是指壯心、宏度、忍耐、恆心；有些已超出人能力的大事，在忍受罪惡的侵襲和痛苦的艱困時，人的心靈需要勇敢或剛毅的力量來堅定自己。 節德是要節制個人的慾望和快樂，抑止那使我們離棄天主法律和仁愛果實的一切貪欲。 多瑪斯所列舉義德的附德共有九項：宗教、孝愛、感謝、報復、尊敬、誠實或真實、友誼或友善、慷慨、權宜正義；強調「恭敬天主的德行有獨特的地位」，就是宗教本身與其行為，宗教之德的卓絕，是以導向天主為目的而更接近天主，所有為敬拜而奉獻給天主的外在行動，都是爲了光榮天主，也是為了奉獻者獲得實質的利益。 惡習就是遠離與背棄天主的罪過，不智的內容包括魯莽粗心、疏忽無恆都會使人離棄神性的善；迷信則是相反義德的主要惡習，例如：崇拜偶像、占卜、民俗的法術或禁忌等。此外，試探天主、假誓、褻聖、褻聖交易是披上宗教外衣卻實質對天主不敬的惡習。最後，妄想、貪圖虛榮與貪饕醉酒、縱慾淫佚等惡習使人陷落在現世物質的牢籠裡，阻斷回歸天主之路。

Thomas Aquinas discusses the four cardinal virtues (prudence, justice, fortitude and temperance) according to the three criteria-formation, subordination and function-and indicates the sequence of the four cardinal virtues. The virtue of prudence is being able to do what's the best to the purpose of life, be oriented toward God's beauty and good in the journey of life and then achieve the ultimate goal. The virtue of justice consists of the justice in distribution and the justice in exchange. The virtue of justice in distribution is to distribute public goods proportionately, while the virtue of justice in exchange is dealing with the exchange between two individuals. The difference between the two kinds of justice is due to their difference in nature. The virtue of fortitude refers to magnanimity, magnificence, patience and perseverance. In one's mind, he or she needs the power of fortitude to strengthen oneself as one is confronted with something beyond his ability and suffering from sins and pains. The virtue of temperance is to moderate one's desire and happiness as well as abstain from greed, which makes us abandon God's laws and the fruit of charity. Aquinas lists nine subordinate virtues under justice: religion, piety, gratitude, vengeance, veneration, honesty or truthfulness, friendship or friendliness, prodigality, expedient justice. He also stresses religion itself and the act of religion. The extraordinariness of the virtue of religion is to get closer to God for the purpose of being oriented toward Him. All the external acts that are contributed to the worship of God are meant to glorify God and bring substantial interests to the contributor. Bad habits are the sins of abstaining from God. The vices opposed to prudence, including temerity, thoughtlessness and inconstancy, would make one abstain from the divine good. Superstition is the major one of those bad habits opposed to the virtue of justice, such as, idolatry, divination, folk magic and taboos. Besides, the temptation of God, perjury, sacrilege, and simony are bad habits which are ostensibly religious but substantially blasphemous. Finally, bad habits like presumption, vanity, gluttony, drunkenness, lust and incontinence, trap man in the material world and prevent one from returning to God.