Since Aquinas insists that there is nothing in the will that is not first in the intellect, it is the intellect’s misapprehension of the relative goodness of the will’s objects that brings disorder to its acts. And of course, a good portion of the intellect’s trouble here follows from distortions in judgment precipitated by disorder in the passions. The fallout is at least twofold. This cascade of trouble and difficulty confirms what Aquinas says about the unity of the virtues [ST I-II.65.1), and, unlike the other virtues, justice does not have a unique difficulty that it alone regards and addresses.