Articulus 4 Article 4 Utrum amor convenienter dividatur in amorem amicitiae et concupiscentiae Whether love is properly divided into love of friendship and love of concupiscence? Ad quartum sic proceditur. Videtur quod amor inconvenienter dividatur in amorem amicitiae et concupiscentiae. Amor enim est passio, amicitia vero est habitus, ut dicit philosophus, in VIII Ethic. Sed habitus non potest esse pars divisiva passionis. Ergo amor non convenienter dividitur per amorem concupiscentiae et amorem amicitiae. Objection 1: It would seem that love is not properly divided into love of friendship and love of concupiscence. For love is a passion, while friendship is a habit, according to the Philosopher (Ethic. viii, 5). But habit cannot be the member of a division of passions. Therefore love is not properly divided into love of concupiscence and love of friendship. Praeterea, nihil dividitur per id quod ei connumeratur, non enim homo connumeratur animali. Sed concupiscentia connumeratur amori, sicut alia passio ab amore. Ergo amor non potest dividi per concupiscentiam. Obj. 2: Further, a thing cannot be divided by another member of the same division; for man is not a member of the same division as animal. But concupiscence is a member of the same division as love, as a passion distinct from love. Therefore concupiscence is not a division of love. Praeterea, secundum philosophum, in VIII Ethic., triplex est amicitia, utilis, delectabilis et honesta. Sed amicitia utilis et delectabilis habet concupiscentiam. Ergo concupiscentia non debet dividi contra amicitiam. Obj. 3: Further, according to the Philosopher (Ethic. viii, 3) friendship is threefold, that which is founded on usefulness, that which is founded on pleasure, and that which is founded on goodness. But useful and pleasant friendship are not without concupiscence. Therefore concupiscence should not be contrasted with friendship. Sed contra, quaedam dicimur amare quia ea concupiscimus, sicut dicitur aliquis amare vinum propter dulce quod in eo concupiscit, ut dicitur in II Topic. Sed ad vinum, et ad huiusmodi, non habemus amicitiam, ut dicitur in VIII Ethic. Ergo alius est amor concupiscentiae, et alius est amor amicitiae. On the contrary, We are said to love certain things, because we desire them: thus a man is said to love wine, on account of its sweetness which he desires; as stated in Topic. ii, 3. But we have no friendship for wine and suchlike things, as stated in Ethic. viii, 2. Therefore love of concupiscence is distinct from love of friendship. Respondeo dicendum quod, sicut philosophus dicit in II Rhetoric., amare est velle alicui bonum. Sic ergo motus amoris in duo tendit, scilicet in bonum quod quis vult alicui, vel sibi vel alii; et in illud cui vult bonum. Ad illud ergo bonum quod quis vult alteri, habetur amor concupiscentiae, ad illud autem cui aliquis vult bonum, habetur amor amicitiae. I answer that, As the Philosopher says (Rhet. ii, 4), to love is to wish good to someone. Hence the movement of love has a twofold tendency: towards the good which a man wishes to someone (to himself or to another) and towards that to which he wishes some good. Accordingly, man has love of concupiscence towards the good that he wishes to another, and love of friendship towards him to whom he wishes good. Haec autem divisio est secundum prius et posterius. Nam id quod amatur amore amicitiae, simpliciter et per se amatur, quod autem amatur amore concupiscentiae, non simpliciter et secundum se amatur, sed amatur alteri. Sicut enim ens simpliciter est quod habet esse, ens autem secundum quid quod est in alio; ita bonum, quod convertitur cum ente, simpliciter quidem est quod ipsum habet bonitatem; quod autem est bonum alterius, est bonum secundum quid. Et per consequens amor quo amatur aliquid ut ei sit bonum, est amor simpliciter, amor autem quo amatur aliquid ut sit bonum alterius, est amor secundum quid. Now the members of this division are related as primary and secondary: since that which is loved with the love of friendship is loved simply and for itself; whereas that which is loved with the love of concupiscence, is loved, not simply and for itself, but for something else. For just as that which has existence, is a being simply, while that which exists in another is a relative being; so, because good is convertible with being, the good, which itself has goodness, is good simply; but that which is another’s good, is a relative good. Consequently the love with which a thing is loved, that it may have some good, is love simply; while the love, with which a thing is loved, that it may be another’s good, is relative love. Ad primum ergo dicendum quod amor non dividitur per amicitiam et concupiscentiam, sed per amorem amicitiae et concupiscentiae. Nam ille proprie dicitur amicus, cui aliquod bonum volumus, illud autem dicimur concupiscere, quod volumus nobis. Reply Obj. 1: Love is not divided into friendship and concupiscence, but into love of friendship, and love of concupiscence. For a friend is, properly speaking, one to whom we wish good: while we are said to desire, what we wish for ourselves. Et per hoc patet solutio ad secundum. Hence the Reply to the Second Objection. Ad tertium dicendum quod in amicitia utilis et delectabilis, vult quidem aliquis aliquod bonum amico, et quantum ad hoc salvatur ibi ratio amicitiae. Sed quia illud bonum refert ulterius ad suam delectationem vel utilitatem, inde est quod amicitia utilis et delectabilis, inquantum trahitur ad amorem concupiscentiae, deficit a ratione verae amicitiae. Reply Obj. 3: When friendship is based on usefulness or pleasure, a man does indeed wish his friend some good: and in this respect the character of friendship is preserved. But since he refers this good further to his own pleasure or use, the result is that friendship of the useful or pleasant, insofar as it is connected with love of concupiscence, loses the character to true friendship. Quaestio 27 Question 27 De causa amoris Of the Cause of Love Deinde considerandum est de causa amoris. Et circa hoc quaeruntur quatuor. We must now consider the cause of love: and under this head there are four points of inquiry: Primo, utrum bonum sit sola causa amoris. (1) Whether good is the only cause of love? Secundo, utrum cognitio sit causa amoris. (2) Whether knowledge is a cause of love? Tertio, utrum similitudo. (3) Whether likeness is a cause of love? Quarto, utrum aliqua alia animae passionum. (4) Whether any other passion of the soul is a cause of love? Articulus 1 Article 1 Utrum solum bonum sit causa amoris Whether good is the only cause of love? Ad primum sic proceditur. Videtur quod non solum bonum sit causa amoris. Bonum enim non est causa amoris, nisi quia amatur. Sed contingit etiam malum amari, secundum illud Psalmi X, qui diligit iniquitatem, odit animam suam, alioquin omnis amor esset bonus. Ergo non solum bonum est causa amoris. Objection 1: It would seem that good is not the only cause of love. For good does not cause love, except because it is loved. But it happens that evil also is loved, according to Ps. 10:6: He that loveth iniquity, hateth his own soul: else, every love would be good. Therefore good is not the only cause of love. Praeterea, philosophus dicit, in II Rhetoric., quod eos qui mala sua dicunt, amamus. Ergo videtur quod malum sit causa amoris. Obj. 2: Further, the Philosopher says (Rhet. ii, 4) that we love those who acknowledge their evils. Therefore it seems that evil is the cause of love. Praeterea, Dionysius dicit, IV cap. de Div. Nom., quod non solum bonum, sed etiam pulchrum est omnibus amabile. Obj. 3: Further, Dionysius says (Div. Nom. iv) that not the good only but also the beautiful is beloved by all. Sed contra est quod Augustinus dicit, VIII de Trin., non amatur certe nisi bonum. Solum igitur bonum est causa amoris. On the contrary, Augustine says (De Trin. viii, 3): Assuredly the good alone is beloved. Therefore good alone is the cause of love. Respondeo dicendum quod, sicut supra dictum est, amor ad appetitivam potentiam pertinet, quae est vis passiva. Unde obiectum eius comparatur ad ipsam sicut causa motus vel actus ipsius. Oportet igitur ut illud sit proprie causa amoris quod est amoris obiectum. Amoris autem proprium obiectum est bonum, quia, ut dictum est, amor importat quandam connaturalitatem vel complacentiam amantis ad amatum; unicuique autem est bonum id quod est sibi connaturale et proportionatum. Unde relinquitur quod bonum sit propria causa amoris. I answer that, As stated above (Q26, A1), Love belongs to the appetitive power which is a passive faculty. Wherefore its object stands in relation to it as the cause of its movement or act. Therefore the cause of love must needs be love’s object. Now the proper object of love is the good; because, as stated above (Q26, AA1,2), love implies a certain connaturalness or complacency of the lover for the thing beloved, and to everything, that thing is a good, which is akin and proportionate to it. It follows, therefore, that good is the proper cause of love. Ad primum ergo dicendum quod malum nunquam amatur nisi sub ratione boni, scilicet inquantum est secundum quid bonum, et apprehenditur ut simpliciter bonum. Et sic aliquis amor est malus, inquantum tendit in id quod non est simpliciter verum bonum. Et per hunc modum homo diligit iniquitatem, inquantum per iniquitatem adipiscitur aliquod bonum, puta delectationem vel pecuniam vel aliquid huiusmodi. Reply Obj. 1: Evil is never loved except under the aspect of good, that is to say, insofar as it is good in some respect, and is considered as being good simply. And thus a certain love is evil, insofar as it tends to that which is not simply a true good. It is in this way that man loves iniquity, inasmuch as, by means of iniquity, some good is gained; pleasure, for instance, or money, or such like. Ad secundum dicendum quod illi qui mala sua dicunt, non propter mala amantur, sed propter hoc quod dicunt mala, hoc enim quod est dicere mala sua, habet rationem boni, inquantum excludit fictionem seu simulationem. Reply Obj. 2: Those who acknowledge their evils, are beloved, not for their evils, but because they acknowledge them, for it is a good thing to acknowledge one’s faults, insofar as it excludes insincerity or hypocrisy. Ad tertium dicendum quod pulchrum est idem bono, sola ratione differens. Cum enim bonum sit quod omnia appetunt, de ratione boni est quod in eo quietetur appetitus, sed ad rationem pulchri pertinet quod in eius aspectu seu cognitione quietetur appetitus. Unde et illi sensus praecipue respiciunt pulchrum, qui maxime cognoscitivi sunt, scilicet visus et auditus rationi deservientes, dicimus enim pulchra visibilia et pulchros sonos. In sensibilibus autem aliorum sensuum, non utimur nomine pulchritudinis, non enim dicimus pulchros sapores aut odores. Et sic patet quod pulchrum addit supra bonum, quendam ordinem ad vim cognoscitivam, ita quod bonum dicatur id quod simpliciter complacet appetitui; pulchrum autem dicatur id cuius ipsa apprehensio placet. Reply Obj. 3: The beautiful is the same as the good, and they differ in aspect only. For since good is what all seek, the notion of good is that which calms the desire; while the notion of the beautiful is that which calms the desire, by being seen or known. Consequently those senses chiefly regard the beautiful, which are the most cognitive, viz., sight and hearing, as ministering to reason; for we speak of beautiful sights and beautiful sounds. But in reference to the other objects of the other senses, we do not use the expression beautiful, for we do not speak of beautiful tastes, and beautiful odors. Thus it is evident that beauty adds to goodness a relation to the cognitive faculty: so that good means that which simply pleases the appetite; while the beautiful is something pleasant to apprehend. Articulus 2 Article 2 Utrum cognitio sit causa amoris Whether knowledge is a cause of love? Ad secundum sic proceditur. Videtur quod cognitio non sit causa amoris. Quod enim aliquid quaeratur, hoc contingit ex amore. Sed aliqua quaeruntur quae nesciuntur, sicut scientiae, cum enim in his idem sit eas habere quod eas nosse, ut Augustinus dicit in libro octoginta trium quaest., si cognoscerentur, haberentur, et non quaererentur. Ergo cognitio non est causa amoris. Objection 1: It would seem that knowledge is not a cause of love. For it is due to love that a thing is sought. But some things are sought without being known, for instance, the sciences; for since to have them is the same as to know them, as Augustine says (83 Questions, Q35), if we knew them we should have them, and should not seek them. Therefore knowledge is not the cause of love. Praeterea, eiusdem rationis videtur esse quod aliquid incognitum ametur, et quod aliquid ametur plus quam cognoscatur. Sed aliqua amantur plus quam cognoscantur, sicut Deus, qui in hac vita potest per seipsum amari, non autem per seipsum cognosci. Ergo cognitio non est causa amoris. Obj. 2: Further, to love what we know not seems like loving something more than we know it. But some things are loved more than they are known: thus in this life God can be loved in Himself, but cannot be known in Himself. Therefore knowledge is not the cause of love. Praeterea, si cognitio esset causa amoris, non posset inveniri amor ubi non est cognitio. Sed in omnibus rebus invenitur amor, ut dicit Dionysius in IV cap. de Div. Nom., non autem in omnibus invenitur cognitio. Ergo cognitio non est causa amoris. Obj. 3: Further, if knowledge were the cause of love, there would be no love, where there is no knowledge. But in all things there is love, as Dionysius says (Div. Nom. iv); whereas there is not knowledge in all things. Therefore knowledge is not the cause of love. Sed contra est quod Augustinus probat, in X de Trin., quod nullus potest amare aliquid incognitum. On the contrary, Augustine proves (De Trin. x, 1,2) that none can love what he does not know. Respondeo dicendum quod, sicut dictum est, bonum est causa amoris per modum obiecti. Bonum autem non est obiectum appetitus, nisi prout est apprehensum. Et ideo amor requirit aliquam apprehensionem boni quod amatur. Et propter hoc philosophus dicit, IX Ethic., quod visio corporalis est principium amoris sensitivi. Et similiter contemplatio spiritualis pulchritudinis vel bonitatis, est principium amoris spiritualis. Sic igitur cognitio est causa amoris, ea ratione qua et bonum, quod non potest amari nisi cognitum. I answer that, As stated above (A1), good is the cause of love, as being its object. But good is not the object of the appetite, except as apprehended. And therefore love demands some apprehension of the good that is loved. For this reason the Philosopher (Ethic. ix, 5,12) says that bodily sight is the beginning of sensitive love: and in like manner the contemplation of spiritual beauty or goodness is the beginning of spiritual love. Accordingly knowledge is the cause of love for the same reason as good is, which can be loved only if known. Ad primum ergo dicendum quod ille qui quaerit scientiam, non omnino ignorat eam, sed secundum aliquid eam praecognoscit, vel in universali, vel in aliquo eius effectu, vel per hoc quod audit eam laudari, ut Augustinus dicit, X de Trin. Sic autem eam cognoscere non est eam habere; sed cognoscere eam perfecte. Reply Obj. 1: He who seeks science, is not entirely without knowledge thereof: but knows something about it already in some respect, either in a general way, or in some one of its effects, or from having heard it commended, as Augustine says (De Trin. x, 1,2). But to have it is not to know it thus, but to know it perfectly.