Part II (Pars Prima Secundae) Part 51 (1/2)

Whether Bodily and Sensible Pleasures Are Greater Than Spiritual and Intellectual Pleasures?

Objection 1: It would seem that bodily and sensible pleasures are greater than spiritual and intelligible pleasures. For all men seek some pleasure, according to the Philosopher (Ethic. x, 2, 4). But more seek sensible pleasures, than intelligible spiritual pleasures.

Therefore bodily pleasures are greater.

Obj. 2: Further, the greatness of a cause is known by its effect. But bodily pleasures have greater effects; since ”they alter the state of the body, and in some they cause madness” (Ethic. vii, 3). Therefore bodily pleasures are greater.

Obj. 3: Further, bodily pleasures need to be tempered and checked, by reason of their vehemence: whereas there is no need to check spiritual pleasures. Therefore bodily pleasures are greater.

_On the contrary,_ It is written (Ps. 118:103): ”How sweet are Thy words to my palate; more than honey to my mouth!” And the Philosopher says (Ethic. x, 7) that ”the greatest pleasure is derived from the operation of wisdom.”

_I answer that,_ As stated above (A. 1), pleasure arises from union with a suitable object perceived or known. Now, in the operations of the soul, especially of the sensitive and intellectual soul, it must be noted that, since they do not pa.s.s into outward matter, they are acts or perfections of the agent, e.g. to understand, to feel, to will and the like: because actions which pa.s.s into outward matter, are actions and perfections rather of the matter transformed; for ”movement is the act produced by the mover in the thing moved” (Phys.

iii, 3). Accordingly the aforesaid actions of the sensitive and intellectual soul, are themselves a certain good of the agent, and are known by sense and intellect. Wherefore from them also does pleasure arise, and not only from their objects.

If therefore we compare intellectual pleasures with sensible pleasures, according as we delight in the very actions, for instance in sensitive and in intellectual knowledge; without doubt intellectual pleasures are much greater than sensible pleasures. For man takes much more delight in knowing something, by understanding it, than in knowing something by perceiving it with his sense.

Because intellectual knowledge is more perfect; and because it is better known, since the intellect reflects on its own act more than sense does. Moreover intellectual knowledge is more beloved: for there is no one who would not forfeit his bodily sight rather than his intellectual vision, as beasts or fools are deprived thereof, as Augustine says in De Civ. Dei (De Trin. xiv, 14).

If, however, intellectual spiritual pleasures be compared with sensible bodily pleasures, then, in themselves and absolutely speaking, spiritual pleasures are greater. And this appears from the consideration of the three things needed for pleasure, viz. the good which is brought into conjunction, that to which it is conjoined, and the conjunction itself. For spiritual good is both greater and more beloved than bodily good: a sign whereof is that men abstain from even the greatest bodily pleasures, rather than suffer loss of honor which is an intellectual good. Likewise the intellectual faculty is much more n.o.ble and more knowing than the sensitive faculty. Also the conjunction is more intimate, more perfect and more firm. More intimate, because the senses stop at the outward accidents of a thing, whereas the intellect penetrates to the essence; for the object of the intellect is ”what a thing is.” More perfect, because the conjunction of the sensible to the sense implies movement, which is an imperfect act: wherefore sensible pleasures are not perceived all at once, but some part of them is pa.s.sing away, while some other part is looked forward to as yet to be realized, as is manifest in pleasures of the table and in s.e.xual pleasures: whereas intelligible things are without movement: hence pleasures of this kind are realized all at once. More firm; because the objects of bodily pleasure are corruptible, and soon pa.s.s away; whereas spiritual goods are incorruptible.

On the other hand, in relation to us, bodily pleasures are more vehement, for three reasons. First, because sensible things are more known to us, than intelligible things. Secondly, because sensible pleasures, through being pa.s.sions of the sensitive appet.i.te, are accompanied by some alteration in the body: whereas this does not occur in spiritual pleasures, save by reason of a certain reaction of the superior appet.i.te on the lower. Thirdly, because bodily pleasures are sought as remedies for bodily defects or troubles, whence various griefs arise. Wherefore bodily pleasures, by reason of their succeeding griefs of this kind, are felt the more, and consequently are welcomed more than spiritual pleasures, which have no contrary griefs, as we shall state farther on (Q. 35, A. 5).

Reply Obj. 1: The reason why more seek bodily pleasures is because sensible goods are known better and more generally: and, again, because men need pleasures as remedies for many kinds of sorrow and sadness: and since the majority cannot attain spiritual pleasures, which are proper to the virtuous, hence it is that they turn aside to seek those of the body.

Reply Obj. 2: Bodily trans.m.u.tation arises more from bodily pleasures, inasmuch as they are pa.s.sions of the sensitive appet.i.te.

Reply Obj. 3: Bodily pleasures are realized in the sensitive faculty which is governed by reason: wherefore they need to be tempered and checked by reason. But spiritual pleasures are in the mind, which is itself the rule: wherefore they are in themselves both sober and moderate.

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SIXTH ARTICLE [I-II, Q. 31, Art. 6]

Whether the Pleasures of Touch Are Greater Than the Pleasures Afforded by the Other Senses?

Objection 1: It would seem that the pleasures of touch are not greater than the pleasures afforded by the other senses. Because the greatest pleasure seems to be that without which all joy is at an end. But such is the pleasure afforded by the sight, according to the words of Tob. 5:12: ”What manner of joy shall be to me, who sit in darkness, and see not the light of heaven?” Therefore the pleasure afforded by the sight is the greatest of sensible pleasures.

Obj. 2: Further, ”every one finds treasure in what he loves,” as the Philosopher says (Rhet. i, 11). But ”of all the senses the sight is loved most” [*Metaph. i, 1]. Therefore the greatest pleasure seems to be afforded by sight.

Obj. 3: Further, the beginning of friends.h.i.+p which is for the sake of the pleasant is princ.i.p.ally sight. But pleasure is the cause of such friends.h.i.+p. Therefore the greatest pleasure seems to be afforded by sight.

_On the contrary,_ The Philosopher says (Ethic. iii, 10), that the greatest pleasures are those which are afforded by the touch.

_I answer that,_ As stated above (Q. 25, A. 2, ad 1; Q. 27, A. 4, ad 1), everything gives pleasure according as it is loved. Now, as stated in _Metaph._ i, 1, the senses are loved for two reasons: for the purpose of knowledge, and on account of their usefulness.

Wherefore the senses afford pleasure in both these ways. But because it is proper to man to apprehend knowledge itself as something good, it follows that the former pleasures of the senses, i.e. those which arise from knowledge, are proper to man: whereas pleasures of the senses, as loved for their usefulness, are common to all animals.

If therefore we speak of that sensible pleasure which is by reason of knowledge, it is evident that the sight affords greater pleasure than any other sense. On the other hand, if we speak of that sensible pleasure which is by reason of usefulness, then the greatest pleasure is afforded by the touch. For the usefulness of sensible things is gauged by their relation to the preservation of the animal's nature.

Now the sensible objects of touch bear the closest relation to this usefulness: for the touch takes cognizance of those things which are vital to an animal, namely, of things hot and cold and the like.

Wherefore in this respect, the pleasures of touch are greater as being more closely related to the end. For this reason, too, other animals which do not experience sensible pleasure save by reason of usefulness, derive no pleasure from the other senses except as subordinated to the sensible objects of the touch: ”for dogs do not take delight in the smell of hares, but in eating them; ... nor does the lion feel pleasure in the lowing of an ox, but in devouring it” (Ethic. iii, 10).

Since then the pleasure afforded by touch is the greatest in respect of usefulness, and the pleasure afforded by sight the greatest in respect of knowledge; if anyone wish to compare these two, he will find that the pleasure of touch is, absolutely speaking, greater than the pleasure of sight, so far as the latter remains within the limits of sensible pleasure. Because it is evident that in everything, that which is natural is most powerful: and it is to these pleasures of the touch that the natural concupiscences, such as those of food, s.e.xual union, and the like, are ordained. If, however, we consider the pleasures of sight, inasmuch sight is the handmaid of the mind, then the pleasures of sight are greater, forasmuch as intellectual pleasures are greater than sensible.

Reply Obj. 1: Joy, as stated above (A. 3), denotes pleasure of the soul; and this belongs princ.i.p.ally to the sight. But natural pleasure belongs princ.i.p.ally to the touch.