Nihil quod ad defectum pertinet, est causa audaciae quia nullus defectus causat audaciam nisi per accidens, inquantum scilicet habet adiunctam aliquam excellentiam, vel veram vel aestimatam, vel ex parte sui vel ex parte alterius.
Nothing pertaining to defect is a cause of daring because no defect causes daring except accidentally, i.e. insofar as some excellence attaches thereto, real or imaginary, either in oneself or in another.
Philosophus dicit, in II Rhetoric., quod causa audaciae est, "cum in phantasia spes fuerit salutarium ut prope existentium, timendorum autem aut non entium, aut longe entium".
The Philosopher says (Rhet. ii, 5) that the cause of daring "is the presence in the imagination of the hope that the means of safety are nigh, and that the things to be feared are either non-existent or far off."
Illi qui sunt inexperti periculorum, sunt audaciores, non propter defectum, sed per accidens, inquantum scilicet, propter inexperientiam, neque debilitatem suam cognoscunt, neque praesentiam periculorum.
Those who have no experience of dangers are more daring, not on account of a defect, but accidentally, i.e. insofar as through being inexperienced they do not know their own failings, nor the dangers that threaten.
Philosophus dicit in II Rhetoric., "iniustum passi redduntur audaciores, quia aestimant quod Deus iniustum passis auxilium ferat".
The Philosopher says (Rhet. ii, 5) "those who have been wronged are courageous, because they think that God comes to the assistance of those who suffer unjustly."