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? Ad tertium sic proceditur. Videtur quod gaudium sit omnino idem quod delectatio. Passiones enim animae differunt secundum obiecta. Sed idem est obiectum gaudii et delectationis, scilicet bonum adeptum. Ergo gaudium est omnino idem quod delectatio. Objection 1: It would seem that delight is altogether the same as joy. Because the passions of the soul differ according to their objects. But delight and joy have the same object, namely, a good obtained. Therefore joy is altogether the same as delight. Praeterea, unus motus non terminatur ad duos terminos. Sed idem est motus qui terminatur ad gaudium et delectationem, scilicet concupiscentia. Ergo delectatio et gaudium sunt omnino idem. Obj. 2: Further, one movement does not end in two terms. But one and the same movement, that of desire, ends in joy and delight. Therefore delight and joy are altogether the same. Praeterea, si gaudium est aliud a delectatione, videtur quod, pari ratione, et laetitia et exultatio et iucunditas significent aliquid aliud a delectatione, et sic erunt omnes diversae passiones. Quod videtur esse falsum. Non ergo gaudium differt a delectatione. Obj. 3: Further, if joy differs from delight, it seems that there is equal reason for distinguishing gladness, exultation, and cheerfulness from delight, so that they would all be various passions of the soul. But this seems to be untrue. Therefore joy does not differ from delight. Sed contra est quod in brutis animalibus non dicimus gaudium. Sed in eis dicimus delectationem. Non ergo est idem gaudium et delectatio. On the contrary, We do not speak of joy in irrational animals; whereas we do speak of delight in them. Therefore joy is not the same as delight. Respondeo dicendum quod gaudium, ut Avicenna dicit in libro suo de anima, est quaedam species delectationis. Est enim considerandum quod, sicut sunt quaedam concupiscentiae naturales, quaedam autem non naturales, sed consequuntur rationem, ut supra dictum est; ita etiam delectationum quaedam sunt naturales, et quaedam non naturales, quae sunt cum ratione. Vel, sicut Damascenus et Gregorius Nyssenus dicunt, quaedam sunt corporales, quaedam animales, quod in idem redit. Delectamur enim et in his quae naturaliter concupiscimus, ea adipiscentes; et in his quae concupiscimus secundum rationem. Sed nomen gaudii non habet locum nisi in delectatione quae consequitur rationem, unde gaudium non attribuimus brutis animalibus, sed solum nomen delectationis. I answer that, Joy, as Avicenna states (De Anima iv), is a kind of delight. For we must observe that, just as some concupiscences are natural, and some not natural, but consequent to reason, as stated above (Q30, A3), so also some delights are natural, and some are not natural but rational. Or, as Damascene (De Fide Orth. ii, 13) and Gregory of Nyssa put it, some delights are of the body, some are of the soul; which amounts to the same. For we take delight both in those things which we desire naturally, when we get them, and in those things which we desire as a result of reason. But we do not speak of joy except when delight follows reason; and so we do not ascribe joy to irrational animals, but only delight. Omne autem quod concupiscimus secundum naturam, possumus etiam cum delectatione rationis concupiscere, sed non e converso. Unde de omnibus de quibus est delectatio, potest etiam esse gaudium in habentibus rationem. Quamvis non semper de omnibus sit gaudium, quandoque enim aliquis sentit aliquam delectationem secundum corpus, de qua tamen non gaudet secundum rationem. Et secundum hoc, patet quod delectatio est in plus quam gaudium. Now whatever we desire naturally, can also be the object of reasoned desire and delight, but not vice versa. Consequently whatever can be the object of delight, can also be the object of joy in rational beings. And yet everything is not always the object of joy; since sometimes one feels a certain delight in the body, without rejoicing thereat according to reason. And accordingly delight extends to more things than does joy. Ad primum ergo dicendum quod, cum obiectum appetitus animalis sit bonum apprehensum, diversitas apprehensionis pertinet quodammodo ad diversitatem obiecti. Et sic delectationes animales, quae dicuntur etiam gaudia, distinguuntur a delectationibus corporalibus, quae dicuntur solum delectationes, sicut et de concupiscentiis supra dictum est. Reply Obj. 1: Since the object of the appetite of the soul is an apprehended good, diversity of apprehension pertains, in a way, to diversity of the object. And so delights of the soul, which are also called joys, are distinct from bodily delights, which are not called otherwise than delights: as we have observed above in regard to concupiscences (Q30, A3, ad 2). Ad secundum dicendum quod similis differentia invenitur etiam in concupiscentiis, ita quod delectatio respondeat concupiscentiae, et gaudium respondeat desiderio, quod magis videtur pertinere ad concupiscentiam animalem. Et sic secundum differentiam motus, est etiam differentia quietis. Reply Obj. 2: A like difference is to be observed in concupiscences also: so that delight corresponds to concupiscence, while joy corresponds to desire, which seems to pertain more to concupiscence of the soul. Hence there is a difference of repose corresponding to the difference of movement. Ad tertium dicendum quod alia nomina ad delectationem pertinentia, sunt imposita ab effectibus delectationis, nam laetitia imponitur a dilatatione cordis, ac si diceretur latitia; exultatio vero dicitur ab exterioribus signis delectationis interioris, quae apparent exterius, inquantum scilicet interius gaudium prosilit ad exteriora; iucunditas vero dicitur a quibusdam specialibus laetitiae signis vel effectibus. Et tamen omnia ista nomina videntur pertinere ad gaudium, non enim utimur eis nisi in naturis rationalibus. Reply Obj. 3: These other names pertaining to delight are derived from the effects of delight; for laetitia is derived from the dilation of the heart, as if one were to say latitia; exultation is derived from the exterior signs of inward delight, which appear outwardly insofar as the inward joy breaks forth from its bounds; and cheerfulness is so called from certain special signs and effects of gladness. Yet all these names seem to belong to joy; for we do not employ them save in speaking of rational beings. Articulus 4 Article 4 Utrum delectatio sit in appetitu intellectivo Whether delight is in the intellectual appetite? Ad quartum sic proceditur. Videtur quod delectatio non sit in appetitu intellectivo. Dicit enim philosophus, in I Rhetoric., quod delectatio est motus quidam sensibilis. Sed motus sensibilis non est in parte intellectiva. Ergo delectatio non est in parte intellectiva. Objection 1: It would seem that delight is not in the intellectual appetite. Because the Philosopher says (Rhet. i, 11) that delight is a sensible movement. But sensible movement is not in an intellectual power. Therefore delight is not in the intellectual appetite.