Quaestio 31 Question 31 De ipsa delectatione secundum se Of Delight Considered in Itself Deinde considerandum est de delectatione et tristitia. Circa delectationem vero consideranda sunt quatuor, primo, de ipsa delectatione secundum se; secundo, de causis delectationis; tertio, de effectibus eius; quarto, de bonitate et malitia ipsius. We must now consider delight and sadness. Concerning delight four things must be considered: (1) Delight in itself; (2) The causes of delight; (3) Its effects; (4) Its goodness and malice. Circa primum quaeruntur octo. Under the first head there are eight points of inquiry: Primo, utrum delectatio sit passio. (1) Whether delight is a passion? Secundo, utrum sit in tempore. (2) Whether delight is subject to time? Tertio, utrum differat a gaudio. (3) Whether it differs from joy? Quarto, utrum sit in appetitu intellectivo. (4) Whether it is in the intellectual appetite? Quinto, de comparatione delectationum superioris appetitus, ad delectationem inferioris. (5) Of the delights of the higher appetite compared with the delight of the lower; Sexto, de comparatione delectationum sensitivarum ad invicem. (6) Of sensible delights compared with one another; Septimo, utrum sit aliqua delectatio non naturalis. (7) Whether any delight is non-natural? Octavo, utrum delectatio possit esse contraria delectationi. (8) Whether one delight can be contrary to another? Articulus 1 Article 1 Utrum delectatio sit passio Whether delight is a passion? Ad primum sic proceditur. Videtur quod delectatio non sit passio. Damascenus enim, in II libro, distinguit operationem a passione, dicens quod operatio est motus qui est secundum naturam, passio vero est motus contra naturam. Sed delectatio est operatio, ut philosophus dicit, in VII et X Ethic. Ergo delectatio non est passio. Objection 1: It would seem that delight is not a passion. For Damascene (De Fide Orth. ii, 22) distinguishes operation from passion, and says that operation is a movement in accord with nature, while passion is a movement contrary to nature. But delight is an operation, according to the Philosopher (Ethic. vii, 12; x, 5). Therefore delight is not a passion. Praeterea, pati est moveri, ut dicitur in III Physic. Sed delectatio non consistit in moveri, sed in motum esse, causatur enim delectatio ex bono iam adepto. Ergo delectatio non est passio. Obj. 2: Further, To be passive is to be moved, as stated in Phys. iii, 3. But delight does not consist in being moved, but in having been moved; for it arises from good already gained. Therefore delight is not a passion. Praeterea, delectatio consistit in quadam perfectione delectati, perficit enim operationem, ut dicitur in X Ethic. Sed perfici non est pati vel alterari, ut dicitur in VII Physic. et in II de anima. Ergo delectatio non est passio. Obj. 3: Further, delight is a kind of a perfection of the one who is delighted; since it perfects operation, as stated in Ethic. x, 4,5. But to be perfected does not consist in being passive or in being altered, as stated in Phys. vii, 3 and De Anima ii, 5. Therefore delight is not a passion. Sed contra est quod Augustinus, in IX et XIV de Civ. Dei, ponit delectationem, sive gaudium vel laetitiam, inter alias passiones animae. On the contrary, Augustine (De Civ. Dei ix, 2; xiv, 5 seqq) reckons delight, joy, or gladness among the other passions of the soul. Respondeo dicendum quod motus appetitus sensitivi proprie passio nominatur, sicut supra dictum est. Affectio autem quaecumque ex apprehensione sensitiva procedens, est motus appetitus sensitivi. Hoc autem necesse est competere delectationi. Nam, sicut philosophus dicit in I Rhetoric., delectatio est quidam motus animae, et constitutio simul tota et sensibilis in naturam existentem. I answer that, The movements of the sensitive appetite, are properly called passions, as stated above (Q22, A3). Now every emotion arising from a sensitive apprehension, is a movement of the sensitive appetite: and this must needs be said of delight, since, according to the Philosopher (Rhet. i, 11) delight is a certain movement of the soul and a sensible establishing thereof all at once, in keeping with the nature of the thing. Ad cuius intellectum, considerandum est quod, sicut contingit in rebus naturalibus aliqua consequi suas perfectiones naturales, ita hoc contingit in animalibus. Et quamvis moveri ad perfectionem non sit totum simul, tamen consequi naturalem perfectionem est totum simul. Haec autem est differentia inter animalia et alias res naturales, quod aliae res naturales, quando constituuntur in id quod convenit eis secundum naturam, hoc non sentiunt, sed animalia hoc sentiunt. Et ex isto sensu causatur quidam motus animae in appetitu sensitivo, et iste motus est delectatio. Per hoc ergo quod dicitur quod delectatio est motus animae, ponitur in genere. Per hoc autem quod dicitur constitutio in existentem naturam, idest in id quod existit in natura rei, ponitur causa delectationis, scilicet praesentia connaturalis boni. Per hoc autem quod dicitur simul tota, ostendit quod constitutio non debet accipi prout est in constitui, sed prout est in constitutum esse, quasi in termino motus, non enim delectatio est generatio, ut Plato posuit, sed magis consistit in factum esse, ut dicitur in VII Ethic. Per hoc autem quod dicitur sensibilis, excluduntur perfectiones rerum insensibilium, in quibus non est delectatio. Sic ergo patet quod, cum delectatio sit motus in appetitu animali consequens apprehensionem sensus, delectatio est passio animae. In order to understand this, we must observe that just as in natural things some happen to attain to their natural perfections, so does this happen in animals. And though movement towards perfection does not occur all at once, yet the attainment of natural perfection does occur all at once. Now there is this difference between animals and other natural things, that when these latter are established in the state becoming their nature, they do not perceive it, whereas animals do. And from this perception there arises a certain movement of the soul in the sensitive appetite; which movement is called delight. Accordingly by saying that delight is a movement of the soul, we designate its genus. By saying that it is an establishing in keeping with the thing’s nature, i.e., with that which exists in the thing, we assign the cause of delight, viz., the presence of a becoming good. By saying that this establishing is all at once, we mean that this establishing is to be understood not as in the process of establishment, but as in the fact of complete establishment, in the term of the movement, as it were: for delight is not a becoming as Plato maintained, but a complete fact, as stated in Ethic. vii, 12. Lastly, by saying that this establishing is sensible, we exclude the perfections of insensible things wherein there is no delight. It is therefore evident that, since delight is a movement of the animal appetite arising from an apprehension of sense, it is a passion of the soul. Ad primum ergo dicendum quod operatio connaturalis non impedita, est perfectio secunda, ut habetur in II de anima. Et ideo, quando constituitur res in propria operatione connaturali et non impedita, sequitur delectatio, quae consistit in perfectum esse, ut dictum est. Sic ergo cum dicitur quod delectatio est operatio, non est praedicatio per essentiam, sed per causam. Reply Obj. 1: Connatural operation, which is unhindered, is a second perfection, as stated in De Anima ii, 1: and therefore when a thing is established in its proper connatural and unhindered operation, delight follows, which consists in a state of completion, as observed above. Accordingly when we say that delight is an operation, we designate, not its essence, but its cause. Ad secundum dicendum quod in animali duplex motus considerari potest, unus secundum intentionem finis, qui pertinet ad appetitum, alius secundum executionem, qui pertinet ad exteriorem operationem licet ergo in eo qui iam consecutus est bonum in quo delectatur, cesset motus executionis, quo tenditur ad finem; non tamen cessat motus appetitivae partis, quae, sicut prius desiderabat non habitum, ita postea delectatur in habito. Licet enim delectatio sit quies quaedam appetitus, considerata praesentia boni delectantis, quod appetitui satisfacit; tamen adhuc remanet immutatio appetitus ab appetibili, ratione cuius delectatio motus quidam est. Reply Obj. 2: A twofold movement is to be observed in an animal: one, according to the intention of the end, and this belongs to the appetite; the other, according to the execution, and this belongs to the external operation. And so, although in him who has already gained the good in which he delights, the movement of execution ceases, by which he tends to the end; yet the movement of the appetitive faculty does not cease, since, just as before it desired that which it had not, so afterwards does it delight in that which is possesses. For though delight is a certain repose of the appetite, if we consider the presence of the pleasurable good that satisfies the appetite, nevertheless there remains the impression made on the appetite by its object, by reason of which delight is a kind of movement. Ad tertium dicendum quod, quamvis nomen passionis magis proprie conveniat passionibus corruptivis et in malum tendentibus, sicut sunt aegritudines corporales, et tristitia et timor in anima; tamen etiam in bonum ordinantur aliquae passiones, ut supra dictum est. Et secundum hoc delectatio dicitur passio. Reply Obj. 3: Although the name of passion is more appropriate to those passions which have a corruptive and evil tendency, such as bodily ailments, as also sadness and fear in the soul; yet some passions have a tendency to something good, as stated above (Q23, AA1,4): and in this sense delight is called a passion. Articulus 2 Article 2 Utrum delectatio sit in tempore Whether delight is in time? Ad secundum sic proceditur. Videtur quod delectatio sit in tempore. Delectatio enim est motus quidam, ut in I Rhetoric. philosophus dicit. Sed motus omnis est in tempore. Ergo delectatio est in tempore. Objection 1: It would seem that delight is in time. For delight is a kind of movement, as the Philosopher says (Rhet. i, 11). But all movement is in time. Therefore delight is in time. Praeterea, diuturnum, vel morosum, dicitur aliquid secundum tempus. Sed aliquae delectationes dicuntur morosae. Ergo delectatio est in tempore. Obj. 2: Further, a thing is said to last long and to be morose in respect of time. But some pleasures are called morose. Therefore pleasure is in time. Praeterea, passiones animae sunt unius generis. Sed aliquae passiones animae sunt in tempore. Ergo et delectatio. Obj. 3: Further, the passions of the soul are of one same genus. But some passions of the soul are in time. Therefore delight is too. Sed contra est quod philosophus dicit, in X Ethic., quod secundum nullum tempus accipiet quis delectationem. On the contrary, The Philosopher says (Ethic. x, 4) that no one takes pleasure according to time. Respondeo dicendum quod aliquid contingit esse in tempore dupliciter, uno modo, secundum se; alio modo, per aliud, et quasi per accidens. Quia enim tempus est numerus successivorum, illa secundum se dicuntur esse in tempore, de quorum ratione est successio, vel aliquid ad successionem pertinens, sicut motus, quies, locutio, et alia huiusmodi. Secundum aliud vero, et non per se, dicuntur esse in tempore illa de quorum ratione non est aliqua successio, sed tamen alicui successivo subiacent. Sicut esse hominem de sui ratione non habet successionem, non enim est motus, sed terminus motus vel mutationis, scilicet generationis ipsius, sed quia humanum esse subiacet causis transmutabilibus, secundum hoc esse hominem est in tempore. I answer that, A thing may be in time in two ways: first, by itself; second, by reason of something else, and accidentally as it were. For since time is the measure of successive things, those things are of themselves said to be in time, to which succession or something pertaining to succession is essential: such are movement, repose, speech and such like. On the other hand, those things are said to be in time, by reason of something else and not of themselves, to which succession is not essential, but which are subject to something successive. Thus the fact of being a man is not essentially something successive; since it is not a movement, but the term of a movement or change, viz., of this being begotten: yet, because human being is subject to changeable causes, in this respect, to be a man is in time. Sic igitur dicendum est quod delectatio secundum se quidem non est in tempore, est enim delectatio in bono iam adepto, quod est quasi terminus motus. Sed si illud bonum adeptum transmutationi subiaceat, erit delectatio per accidens in tempore. Si autem sit omnino intransmutabile, delectatio non erit in tempore nec per se, nec per accidens. Accordingly, we must say that delight, of itself indeed, is not in time: for it regards good already gained, which is, as it were, the term of the movement. But if this good gained be subject to change, the delight therein will be in time accidentally: whereas if it be altogether unchangeable, the delight therein will not be in time, either by reason of itself or accidentally. Ad primum ergo dicendum quod, sicut dicitur in III de anima, motus dupliciter dicitur. Uno modo, qui est actus imperfecti, scilicet existentis in potentia, inquantum huiusmodi, et talis motus est successivus, et in tempore. Alius autem motus est actus perfecti, idest existentis in actu; sicut intelligere, sentire et velle et huiusmodi, et etiam delectari. Et huiusmodi motus non est successivus, nec per se in tempore. Reply Obj. 1: As stated in De Anima iii, 7, movement is twofold. One is the act of something imperfect, i.e., of something existing in potentiality, as such: this movement is successive and is in time. Another movement is the act of something perfect, i.e., of something existing in act, e.g., to understand, to feel, and to will and such like, also to have delight. This movement is not successive, nor is it of itself in time. Ad secundum dicendum quod delectatio dicitur diuturna vel morosa, secundum quod per accidens est in tempore. Reply Obj. 2: Delight is said to be long lasting or morose, according as it is accidentally in time. Ad tertium dicendum quod aliae passiones non habent pro obiecto bonum adeptum, sicut delectatio. Unde plus habent de ratione motus imperfecti, quam delectatio. Et per consequens magis delectationi convenit non esse in tempore. Reply Obj. 3: Other passions have not for their object a good obtained, as delight has. Wherefore there is more of the movement of the imperfect in them than in delight. And consequently it belongs more to delight not to be in time. Articulus 3 Article 3 Utrum gaudium sit omnino idem quod delectatio Whether delight is the same as joy?