Part II (Pars Prima Secundae) Part 53 (1/2)
Obj. 3: Further, as sadness is to pleasure, so is hatred to love. But hatred does not cause love, but rather the other way about, as stated above (Q. 29, A. 2). Therefore sadness does not cause pleasure.
_On the contrary,_ It is written (Ps. 41:4): ”My tears have been my bread day and night”: where bread denotes the refreshment of pleasure. Therefore tears, which arise from sadness, can give pleasure.
_I answer that,_ Sadness may be considered in two ways: as existing actually, and as existing in the memory: and in both ways sadness can cause pleasure. Because sadness, as actually existing, causes pleasure, inasmuch as it brings to mind that which is loved, the absence of which causes sadness; and yet the mere thought of it gives pleasure. The recollection of sadness becomes a cause of pleasure, on account of the deliverance which ensued: because absence of evil is looked upon as something good; wherefore so far as a man thinks that he has been delivered from that which caused him sorrow and pain, so much reason has he to rejoice. Hence Augustine says in _De Civ. Dei_ xxii, 31 [*Gregory, Moral. iv.] that ”oftentimes in joy we call to mind sad things ... and in the season of health we recall past pains without feeling pain ... and in proportion are the more filled with joy and gladness”: and again (Confess. viii, 3) he says that ”the more peril there was in the battle, so much the more joy will there be in the triumph.”
Reply Obj. 1: Sometimes accidentally a thing is the cause of its contrary: thus ”that which is cold sometimes causes heat,” as stated in _Phys._ viii, 1. In like manner sadness is the accidental cause of pleasure, in so far as it gives rise to the apprehension of something pleasant.
Reply Obj. 2: Sad things, called to mind, cause pleasure, not in so far as they are sad and contrary to pleasant things; but in so far as man is delivered from them. In like manner the recollection of pleasant things, by reason of these being lost, may cause sadness.
Reply Obj. 3: Hatred also can be the accidental cause of love: i.e.
so far as some love one another, inasmuch as they agree in hating one and the same thing.
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FIFTH ARTICLE [I-II, Q. 32, Art. 5]
Whether the Actions of Others Are a Cause of Pleasure to Us?
Objection 1: It would seem that the actions of others are not a cause of pleasure to us. Because the cause of pleasure is our own good when conjoined to us. But the actions of others are not conjoined to us.
Therefore they are not a cause of pleasure to us.
Obj. 2: Further, the action is the agent's own good. If, therefore, the actions of others are a cause of pleasure to us, for the same reason all goods belonging to others will be pleasing to us: which is evidently untrue.
Obj. 3: Further, action is pleasant through proceeding from an innate habit; hence it is stated in _Ethic._ ii, 3 that ”we must reckon the pleasure which follows after action, as being the sign of a habit existing in us.” But the actions of others do not proceed from habits existing in us, but, sometimes, from habits existing in the agents.
Therefore the actions of others are not pleasing to us, but to the agents themselves.
_On the contrary,_ It is written in the second canonical epistle of John (verse 4): ”I was exceeding glad that I found thy children walking in truth.”
_I answer that,_ As stated above (A. 1; Q. 31, A. 1), two things are requisite for pleasure, namely, the attainment of one's proper good, and the knowledge of having obtained it. Wherefore the action of another may cause pleasure to us in three ways. First, from the fact that we obtain some good through the action of another. And in this way, the actions of those who do some good to us, are pleasing to us: since it is pleasant to be benefited by another. Secondly, from the fact that another's action makes us to know or appreciate our own good: and for this reason men take pleasure in being praised or honored by others, because, to wit, they thus become aware of some good existing in themselves. And since this appreciation receives greater weight from the testimony of good and wise men, hence men take greater pleasure in being praised and honored by them. And because a flatterer appears to praise, therefore flattery is pleasing to some. And as love is for something good, while admiration is for something great, so it is pleasant to be loved and admired by others, inasmuch as a man thus becomes aware of his own goodness or greatness, through their giving pleasure to others. Thirdly, from the fact that another's actions, if they be good, are reckoned as one's own good, by reason of the power of love, which makes a man to regard his friend as one with himself. And on account of hatred, which makes one to reckon another's good as being in opposition to oneself, the evil action of an enemy becomes an object of pleasure: whence it is written (1 Cor. 13:6) that charity ”rejoiceth not in iniquity, but rejoiceth with the truth.”
Reply Obj. 1: Another's action may be conjoined to me, either by its effect, as in the first way, or by knowledge, as in the second way; or by affection, as in the third way.
Reply Obj. 2: This argument avails for the third mode, but not for the first two.
Reply Obj. 3: Although the actions of another do not proceed from habits that are in me, yet they either produce in me something that gives pleasure; or they make me appreciate or know a habit of mind; or they proceed from the habit of one who is united to me by love.
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SIXTH ARTICLE [I-II, Q. 32, Art. 6]
Whether Doing Good to Another Is a Cause of Pleasure?
Objection 1: It would seem that doing good to another is not a cause of pleasure. Because pleasure is caused by one's obtaining one's proper good, as stated above (AA. 1, 5; Q. 31, A. 1). But doing good pertains not to the obtaining but to the spending of one's proper good. Therefore it seems to be the cause of sadness rather than of pleasure.
Obj. 2: Further, the Philosopher says (Ethic. iv, 1) that ”illiberality is more connatural to man than prodigality.” Now it is a mark of prodigality to do good to others; while it is a mark of illiberality to desist from doing good. Since therefore everyone takes pleasure in a connatural operation, as stated in _Ethic._ vii, 14 and x, 4, it seems that doing good to others is not a cause of pleasure.
Obj. 3: Further, contrary effects proceed from contrary causes. But man takes a natural pleasure in certain kinds of ill-doing, such as overcoming, contradicting or scolding others, or, if he be angry, in punis.h.i.+ng them, as the Philosopher says (Rhet. i, 11). Therefore doing good to others is a cause of sadness rather than pleasure.
_On the contrary,_ The Philosopher says (Polit. ii, 2) that ”it is most pleasant to give presents or a.s.sistance to friends and strangers.”
_I answer that,_ Doing good to another may give pleasure in three ways. First, in consideration of the effect, which is the good conferred on another. In this respect, inasmuch as through being united to others by love, we look upon their good as being our own, we take pleasure in the good we do to others, especially to our friends, as in our own good. Secondly, in consideration of the end; as when a man, from doing good to another, hopes to get some good for himself, either from G.o.d or from man: for hope is a cause of pleasure. Thirdly, in consideration of the principle: and thus, doing good to another, can give pleasure in respect of a threefold principle. One is the faculty of doing good: and in this regard, doing good to another becomes pleasant, in so far as it arouses in man an imagination of abundant good existing in him, whereof he is able to give others a share. Wherefore men take pleasure in their children, and in their own works, as being things on which they bestow a share of their own good. Another principle is man's habitual inclination to do good, by reason of which doing good becomes connatural to him: for which reason the liberal man takes pleasure in giving to others. The third principle is the motive: for instance when a man is moved by one whom he loves, to do good to someone: for whatever we do or suffer for a friend is pleasant, because love is the princ.i.p.al cause of pleasure.
Reply Obj. 1: Spending gives pleasure as showing forth one's good.