Ad secundum dicendum quod id in quo delectatur tristatus, etsi non sit simile tristitiae, est tamen simile homini contristato. Quia tristitiae contrariantur proprio bono eius qui tristatur. Et ideo appetitur delectatio ab his qui in tristitia sunt, ut conferens ad proprium bonum, inquantum est medicativa contrarii. Et ista est causa quare delectationes corporales, quibus sunt contrariae quaedam tristitiae, magis appetuntur, quam delectationes intellectuales, quae non habent contrarietatem tristitiae, ut infra dicetur. Exinde etiam est quod omnia animalia naturaliter appetunt delectationem, quia semper animal laborat per sensum et motum. Et propter hoc etiam iuvenes maxime delectationes appetunt; propter multas transmutationes in eis existentes, dum sunt in statu augmenti. Et etiam melancholici vehementer appetunt delectationes, ad expellendum tristitiam, quia corpus eorum quasi pravo humore corroditur, ut dicitur in VII Ethic. Reply Obj. 2: That which gives pleasure to the sorrowful man, though it be unlike sorrow, bears some likeness to the man that is sorrowful: because sorrows are contrary to his own good. Wherefore the sorrowful man seeks pleasure as making for his own good, insofar as it is a remedy for its contrary. And this is why bodily pleasures, which are contrary to certain sorrows, are more sought than intellectual pleasures, which have no contrary sorrow, as we shall state later on (Q35, A5). And this explains why all animals naturally desire pleasure: because animals ever work through sense and movement. For this reason also young people are most inclined to seek pleasures; on account of the many changes to which they are subject, while yet growing. Moreover this is why the melancholic has a strong desire for pleasures, in order to drive away sorrow: because his body is corroded by a base humor, as stated in Ethic. vii, 14. Ad tertium dicendum quod bona corporalia in quadam mensura consistunt, et ideo superexcessus similium corrumpit proprium bonum. Et propter hoc efficitur fastidiosum et contristans, inquantum contrariatur bono proprio hominis. Reply Obj. 3: Bodily goods are conditioned by a certain fixed measure: wherefore surfeit of such things destroys the proper good, and consequently gives rise to disgust and sorrow, through being contrary to the proper good of man. Articulus 8 Article 8 Utrum admiratio sit causa delectationis Whether wonder is a cause of pleasure? Ad octavum sic proceditur. Videtur quod admiratio non sit causa delectationis. Admirari enim est ignorantis naturae, ut Damascenus dicit. Sed ignorantia non est delectabilis, sed magis scientia. Ergo admiratio non est causa delectationis. Objection 1: It would seem that wonder is not a cause of pleasure. Because wonder is the act of one who is ignorant of the nature of something, as Damascene says. But knowledge, rather than ignorance, is a cause of pleasure. Therefore wonder is not a cause of pleasure. Praeterea, admiratio est principium sapientiae, quasi via ad inquirendum veritatem, ut dicitur in principio Metaphys. Sed delectabilius est contemplari iam cognita, quam inquirere ignota, ut philosophus dicit in X Ethic., cum hoc habeat difficultatem et impedimentum, illud autem non habeat; delectatio autem causatur ex operatione non impedita, ut dicitur in VII Ethic. Ergo admiratio non est causa delectationis, sed magis delectationem impedit. Obj. 2: Further, wonder is the beginning of wisdom, being as it were, the road to the search of truth, as stated in the beginning of Metaph. i, 2. But it is more pleasant to think of what we know, than to seek what we know not, as the Philosopher says (Ethic. x, 7): since in the latter case we encounter difficulties and hindrances, in the former not; while pleasure arises from an operation which is unhindered, as stated in Ethic. vii, 12,13. Therefore wonder hinders rather than causes pleasure. Praeterea, unusquisque in consuetis delectatur, unde operationes habituum per consuetudinem acquisitorum, sunt delectabiles. Sed consueta non sunt admirabilia, ut dicit Augustinus, super Ioan. Ergo admiratio contrariatur causae delectationis. Obj. 3: Further, everyone takes pleasure in what he is accustomed to: wherefore the actions of habits acquired by custom, are pleasant. But we wonder at what is unwonted, as Augustine says (Tract. xxiv in Joan.). Therefore wonder is contrary to the cause of pleasure. Sed contra est quod philosophus dicit, in I Rhetoric., quod admiratio est delectationis causa. On the contrary, The Philosopher says (Rhet. i, 11) that wonder is the cause of pleasure. Respondeo dicendum quod adipisci desiderata est delectabile, ut supra dictum est. Et ideo quanto alicuius rei amatae magis crescit desiderium, tanto magis per adeptionem crescit delectatio. Et etiam in ipso augmento desiderii fit augmentum delectationis, secundum quod fit etiam spes rei amatae; sicut supra dictum est quod ipsum desiderium ex spe est delectabile. Est autem admiratio desiderium quoddam sciendi, quod in homine contingit ex hoc quod videt effectum et ignorat causam, vel ex hoc quod causa talis effectus excedit cognitionem aut facultatem ipsius. Et ideo admiratio est causa delectationis inquantum habet adiunctam spem consequendi cognitionem eius quod scire desiderat. Et propter hoc omnia mirabilia sunt delectabilia, sicut quae sunt rara, et omnes repraesentationes rerum, etiam quae in se non sunt delectabiles; gaudet enim anima in collatione unius ad alterum, quia conferre unum alteri est proprius et connaturalis actus rationis, ut philosophus dicit in sua poetica. Et propter hoc etiam liberari a magnis periculis magis est delectabile, quia est admirabile, ut dicitur in I Rhetoric. I answer that, It is pleasant to get what one desires, as stated above (Q23, A4): and therefore the greater the desire for the thing loved, the greater the pleasure when it is attained: indeed the very increase of desire brings with it an increase of pleasure, according as it gives rise to the hope of obtaining that which is loved, since it was stated above (A3, ad 3) that desire resulting from hope is a cause of pleasure. Now wonder is a kind of desire for knowledge; a desire which comes to man when he sees an effect of which the cause either is unknown to him, or surpasses his knowledge or faculty of understanding. Consequently wonder is a cause of pleasure, insofar as it includes a hope of getting the knowledge which one desires to have. For this reason whatever is wonderful is pleasing, for instance things that are scarce. Also, representations of things, even of those which are not pleasant in themselves, give rise to pleasure; for the soul rejoices in comparing one thing with another, because comparison of one thing with another is the proper and connatural act of the reason, as the Philosopher says (Poet. iv). This again is why it is more delightful to be delivered from great danger, because it is something wonderful, as stated in Rhetor. i, 11. Ad primum ergo dicendum quod admiratio non est delectabilis inquantum habet ignorantiam, sed inquantum habet desiderium addiscendi causam; et inquantum admirans aliquid novum addiscit, scilicet talem esse quem non aestimabat. Reply Obj. 1: Wonder gives pleasure, not because it implies ignorance, but insofar as it includes the desire of learning the cause, and insofar as the wonderer learns something new, i.e., that the cause is other than he had thought it to be. Ad secundum dicendum quod delectatio duo habet, scilicet quietem in bono, et huiusmodi quietis perceptionem. Quantum igitur ad primum, cum sit perfectius contemplari veritatem cognitam quam inquirere ignotam, contemplationes rerum scitarum, per se loquendo, sunt magis delectabiles quam inquisitiones rerum ignotarum. Tamen per accidens, quantum ad secundum, contingit quod inquisitiones sunt quandoque delectabiliores, secundum quod ex maiori desiderio procedunt, desiderium autem maius excitatur ex perceptione ignorantiae. Unde maxime homo delectatur in his quae de novo invenit aut addiscit. Reply Obj. 2: Pleasure includes two things; rest in the good, and perception of this rest. As to the former therefore, since it is more perfect to contemplate the known truth, than to seek for the unknown, the contemplation of what we know, is in itself more pleasing than the research of what we do not know. Nevertheless, as to the second, it happens that research is sometimes more pleasing accidentally, insofar as it proceeds from a greater desire: for greater desire is awakened when we are conscious of our ignorance. This is why man takes the greatest pleasure in finding or learning things for the first time. Ad tertium dicendum quod ea quae sunt consueta, sunt delectabilia ad operandum, inquantum sunt quasi connaturalia. Sed tamen ea quae sunt rara, possunt esse delectabilia, vel ratione cognitionis, quia desideratur eorum scientia, inquantum sunt mira; vel ratione operationis, quia ex desiderio magis inclinatur mens ad hoc quod intense in novitate operetur, ut dicitur in X Ethic.; perfectior enim operatio causat perfectiorem delectationem. Reply Obj. 3: It is pleasant to do what we are wont to do, inasmuch as this is connatural to us, as it were. And yet things that are of rare occurrence can be pleasant, either as regards knowledge, from the fact that we desire to know something about them, insofar as they are wonderful; or as regards action, from the fact that the mind is more inclined by desire to act intensely in things that are new, as stated in Ethic. x, 4, since more perfect operation causes more perfect pleasure. Quaestio 33 Question 33 De effectibus delectationis Of the Effects of Pleasure Deinde considerandum est de effectibus delectationis. Et circa hoc quaeruntur quatuor. We must now consider the effects of pleasure; and under this head there are four points of inquiry: Primo, utrum delectationis sit dilatare. (1) Whether expansion is an effect of pleasure? Secundo, utrum delectatio causet sui sitim, vel desiderium. (2) Whether pleasure causes thirst or desire for itself? Tertio, utrum delectatio impediat usum rationis. (3) Whether pleasure hinders the use of reason? Quarto, utrum delectatio perficiat operationem. (4) Whether pleasure perfects operation? Articulus 1 Article 1 Utrum dilatatio sit effectus delectationis Whether expansion is an effect of pleasure? Ad primum sic proceditur. Videtur quod dilatatio non sit effectus delectationis. Dilatatio enim videtur ad amorem magis pertinere, secundum quod dicit apostolus, II ad Cor. VI, cor nostrum dilatatum est. Unde et de praecepto caritatis in Psalmo CXVIII, dicitur, latum mandatum tuum nimis. Sed delectatio est alia passio ab amore. Ergo dilatatio non est effectus delectationis. Objection 1: It would seem that expansion is not an effect of pleasure. For expansion seems to pertain more to love, according to the Apostle (2 Cor 6:11): Our heart is enlarged. Wherefore it is written (Ps 118:96) concerning the precept of charity: Thy commandment is exceeding broad. But pleasure is a distinct passion from love. Therefore expansion is not an effect of pleasure. Praeterea, ex hoc quod aliquid dilatatur, efficitur capacius ad recipiendum. Sed receptio pertinet ad desiderium, quod est rei nondum habitae. Ergo dilatatio magis videtur pertinere ad desiderium quam ad delectationem. Obj. 2: Further, when a thing expands it is enabled to receive more. But receiving pertains to desire, which is for something not yet possessed. Therefore expansion seems to belong to desire rather than to pleasure. Praeterea, constrictio dilatationi opponitur. Sed constrictio videtur ad delectationem pertinere, nam illud constringimus quod firmiter volumus retinere; et talis est affectio appetitus circa rem delectantem. Ergo dilatatio ad delectationem non pertinet. Obj. 3: Further, contraction is contrary to expansion. But contraction seems to belong to pleasure, for the hand closes on that which we wish to grasp firmly: and such is the affection of appetite in regard to that which pleases it. Therefore expansion does not pertain to pleasure. Sed contra est quod, ad expressionem gaudii, dicitur Isaiae LX, videbis, et affluens, et mirabitur et dilatabitur cor tuum. Ipsa etiam delectatio ex dilatatione nomen accepit ut laetitia nominetur sicut supra dictum est. On the contrary, In order to express joy, it is written (Isa 60:5): Thou shall see and abound, thy heart shall wonder and be enlarged. Moreover pleasure is called by the name of laetitia as being derived from dilation, as stated above (Q31, A3, ad 3). Respondeo dicendum quod latitudo est quaedam dimensio magnitudinis corporalis, unde in affectionibus animae non nisi secundum metaphoram dicitur. Dilatatio autem dicitur quasi motus ad latitudinem. Et competit delectationi secundum duo quae ad delectationem requiruntur. Quorum unum est ex parte apprehensivae virtutis, quae apprehendit coniunctionem alicuius boni convenientis. Ex hac autem apprehensione apprehendit se homo perfectionem quandam adeptum, quae est spiritualis magnitudo, et secundum hoc, animus hominis dicitur per delectationem magnificari, seu dilatari. Aliud autem est ex parte appetitivae virtutis, quae assentit rei delectabili, et in ea quiescit, quodammodo se praebens ei ad eam interius capiendam. Et sic dilatatur affectus hominis per delectationem, quasi se tradens ad continendum interius rem delectantem. I answer that, Breadth is a dimension of bodily magnitude: hence it is not applied to the emotions of the soul, save metaphorically. Now expansion denotes a kind of movement towards breadth; and it belongs to pleasure in respect of the two things requisite for pleasure. One of these is on the part of the apprehensive power, which is cognizant of the conjunction with some suitable good. As a result of this apprehension, man perceives that he has attained a certain perfection, which is a magnitude of the spiritual order: and in this respect man’s mind is said to be magnified or expanded by pleasure. The other requisite for pleasure is on the part of the appetitive power, which acquiesces in the pleasurable object, and rests therein, offering, as it were, to enfold it within itself. And thus man’s affection is expanded by pleasure, as though it surrendered itself to hold within itself the object of its pleasure. Ad primum ergo dicendum quod nihil prohibet in his quae dicuntur metaphorice, idem diversis attribui secundum diversas similitudines. Et secundum hoc, dilatatio pertinet ad amorem ratione cuiusdam extensionis, inquantum affectus amantis ad alios extenditur, ut curet non solum quae sua sunt, sed quae aliorum. Ad delectationem vero pertinet dilatatio, inquantum aliquid in seipso ampliatur, ut quasi capacius reddatur. Reply Obj. 1: In metaphorical expressions nothing hinders one and the same thing from being attributed to different things according to different likenesses. And in this way expansion pertains to love by reason of a certain spreading out, insofar as the affection of the lover spreads out to others, so as to care, not only for his own interests, but also for what concerns others. On the other hand expansion pertains to pleasure, insofar as a thing becomes more ample in itself so as to become more capacious. Ad secundum dicendum quod desiderium habet quidem aliquam ampliationem ex imaginatione rei desideratae, sed multo magis ex praesentia rei iam delectantis. Quia magis praebet se animus rei iam delectanti, quam rei non habitae desideratae, cum delectatio sit finis desiderii. Reply Obj. 2: Desire includes a certain expansion arising from the imagination of the thing desired; but this expansion increases at the presence of the pleasurable object: because the mind surrenders itself more to that object when it is already taking pleasure in it, than when it desires it before possessing it; since pleasure is the end of desire. Ad tertium dicendum quod ille qui delectatur, constringit quidem rem delectantem, dum ei fortiter inhaeret, sed cor suum ampliat, ut perfecte delectabili fruatur. Reply Obj. 3: He that takes pleasure in a thing holds it fast, by clinging to it with all his might: but he opens his heart to it that he may enjoy it perfectly. Articulus 2 Article 2 Utrum delectatio causet desiderium sui ipsius Whether pleasure causes thirst or desire for itself? Ad secundum sic proceditur. Videtur quod delectatio non causet desiderium sui ipsius. Omnis enim motus cessat, cum pervenerit ad quietem. Sed delectatio est quasi quaedam quies motus desiderii, ut supra dictum est. Cessat ergo motus desiderii, cum ad delectationem pervenerit. Non ergo delectatio causat desiderium. Objection 1: It would seem that pleasure does not cause desire for itself. Because all movement ceases when repose is reached. But pleasure is, as it were, a certain repose of the movement of desire, as stated above (Q23, A4; Q25, A2). Therefore the movement of desire ceases when pleasure is reached. Therefore pleasure does not cause desire. Praeterea, oppositum non est causa sui oppositi. Sed delectatio quodammodo desiderio opponitur, ex parte obiecti, nam desiderium est boni non habiti, delectatio vero boni iam habiti. Ergo delectatio non causat desiderium sui ipsius. Obj. 2: Further, a thing does not cause its contrary. But pleasure is, in a way, contrary to desire, on the part of the object: since desire regards a good which is not yet possessed, whereas pleasure regards the good that is possessed. Therefore pleasure does not cause desire for itself. Praeterea, fastidium desiderio repugnat. Sed delectatio plerumque causat fastidium. Non ergo facit sui desiderium. Obj. 3: Further, distaste is incompatible with desire. But pleasure often causes distaste. Therefore it does not cause desire. Sed contra est quod dominus dicit, Ioan. IV, qui biberit ex hac aqua, sitiet iterum, per aquam autem significatur, secundum Augustinum, delectatio corporalis. On the contrary, Our Lord said (John 4:13): Whosoever drinketh of this water, shall thirst again: where, according to Augustine (Tract. xv in Joan.), water denotes pleasures of the body. Respondeo dicendum quod delectatio dupliciter potest considerari, uno modo, secundum quod est in actu; alio modo, secundum quod est in memoria. Item sitis, vel desiderium, potest dupliciter accipi, uno modo, proprie, secundum quod importat appetitum rei non habitae; alio modo, communiter, secundum quod importat exclusionem fastidii. I answer that, Pleasure can be considered in two ways; first, as existing in reality; second, as existing in the memory. Again thirst, or desire, can be taken in two ways; first, properly, as denoting a craving for something not possessed; second, in general, as excluding distaste.