Part II (Pars Prima Secundae) Part 57 (1/2)
Whether Sorrow Is the Same As Pain?
Objection 1: It would seem that sorrow is not pain. For Augustine says (De Civ. Dei xiv, 7) that ”pain is used to express bodily suffering.”
But sorrow is used more in reference to the soul. Therefore sorrow is not pain.
Obj. 2: Further, pain is only in respect of present evil. But sorrow can refer to both past and future evil: thus repentance is sorrow for the past, and anxiety for the future. Therefore sorrow is quite different from pain.
Obj. 3: Further, pain seems not to follow save from the sense of touch. But sorrow can arise from all the senses. Therefore sorrow is not pain, and extends to more objects.
_On the contrary,_ The Apostle says (Rom. 9:2): ”I have great sorrow [Douay: 'sadness'] and continual pain [Douay: 'sorrow'] in my heart,”
thus denoting the same thing by sorrow and pain.
_I answer that,_ Pleasure and pain can arise from a twofold apprehension, namely, from the apprehension of an exterior sense; and from the interior apprehension of the intellect or of the imagination. Now the interior apprehension extends to more objects than the exterior apprehension: because whatever things come under the exterior apprehension, come under the interior, but not conversely. Consequently that pleasure alone which is caused by an interior apprehension is called joy, as stated above (Q. 31, A. 3): and in like manner that pain alone which is caused by an interior apprehension, is called sorrow. And just as that pleasure which is caused by an exterior apprehension, is called pleasure but not joy; so too that pain which is caused by an exterior apprehension, is called pain indeed but not sorrow. Accordingly sorrow is a species of pain, as joy is a species of pleasure.
Reply Obj. 1: Augustine is speaking there of the use of the word: because ”pain” is more generally used in reference to bodily pains, which are better known, than in reference to spiritual pains.
Reply Obj. 2: External sense perceives only what is present; but the interior cognitive power can perceive the present, past and future.
Consequently sorrow can regard present, past and future: whereas bodily pain, which follows apprehension of the external sense, can only regard something present.
Reply Obj. 3: The sensibles of touch are painful, not only in so far as they are disproportionate to the apprehensive power, but also in so far as they are contrary to nature: whereas the objects of the other senses can indeed be disproportionate to the apprehensive power, but they are not contrary to nature, save as they are subordinate to the sensibles of touch. Consequently man alone, who is a perfectly cognizant animal, takes pleasure in the objects of the other senses for their own sake; whereas other animals take no pleasure in them save as referable to the sensibles of touch, as stated in _Ethic._ iii, 10. Accordingly, in referring to the objects of the other senses, we do not speak of pain in so far as it is contrary to natural pleasure: but rather of sorrow, which is contrary to joy. So then if pain be taken as denoting bodily pain, which is its more usual meaning, then it is contrasted with sorrow, according to the distinction of interior and exterior apprehension; although, on the part of the objects, pleasure extends further than does bodily pain. But if pain be taken in a wide sense, then it is the genus of sorrow, as stated above.
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THIRD ARTICLE [I-II, Q. 35, Art. 3]
Whether Sorrow or Pain Is Contrary to Pleasure?
Objection 1: It would seem that sorrow is not contrary to pleasure.
For one of two contraries is not the cause of the other. But sorrow can be the cause of pleasure; for it is written (Matt. 5:5): ”Blessed are they that mourn, for they shall be comforted.” Therefore they are not contrary to one another.
Obj. 2: Further, one contrary does not denominate the other. But to some, pain or sorrow gives pleasure: thus Augustine says (Confess.
iii, 2) that in stage-plays sorrow itself gives pleasure: and (Confess. iv, 5) that ”weeping is a bitter thing, and yet it sometimes pleases us.” Therefore pain is not contrary to pleasure.
Obj. 3: Further, one contrary is not the matter of the other; because contraries cannot co-exist together. But sorrow can be the matter of pleasure; for Augustine says (De Poenit. xiii): ”The penitent should ever sorrow, and rejoice in his sorrow.” The Philosopher too says (Ethic. ix, 4) that, on the other hand, ”the evil man feels pain at having been pleased.” Therefore pleasure and pain are not contrary to one another.
_On the contrary,_ Augustine says (De Civ. Dei xiv, 6) that ”joy is the volition of consent to the things we wish: and that sorrow is the volition of dissent from the things we do not wish.” But consent and dissent are contraries. Therefore pleasure and sorrow are contrary to one another.
_I answer that,_ As the Philosopher says (Metaph. x, 4), contrariety is a difference in respect of a form. Now the form or species of a pa.s.sion or movement is taken from the object or term. Consequently, since the objects of pleasure and sorrow or pain, viz. present good and present evil, are contrary to one another, it follows that pain and pleasure are contrary to one another.
Reply Obj. 1: Nothing hinders one contrary causing the other accidentally: and thus sorrow can be the cause of pleasure. In one way, in so far as from sorrow at the absence of something, or at the presence of its contrary, one seeks the more eagerly for something pleasant: thus a thirsty man seeks more eagerly the pleasure of a drink, as a remedy for the pain he suffers. In another way, in so far as, from a strong desire for a certain pleasure, one does not shrink from undergoing pain, so as to obtain that pleasure. In each of these ways, the sorrows of the present life lead us to the comfort of the future life. Because by the mere fact that man mourns for his sins, or for the delay of glory, he merits the consolation of eternity. In like manner a man merits it when he shrinks not from hards.h.i.+ps and straits in order to obtain it.
Reply Obj. 2: Pain itself can be pleasurable accidentally in so far as it is accompanied by wonder, as in stage-plays; or in so far as it recalls a beloved object to one's memory, and makes one feel one's love for the thing, whose absence gives us pain. Consequently, since love is pleasant, both pain and whatever else results from love, forasmuch as they remind us of our love, are pleasant. And, for this reason, we derive pleasure even from pains depicted on the stage: in so far as, in witnessing them, we perceive ourselves to conceive a certain love for those who are there represented.
Reply Obj. 3: The will and the reason reflect on their own acts, inasmuch as the acts themselves of the will and reason are considered under the aspect of good or evil. In this way sorrow can be the matter of pleasure, or vice versa, not essentially but accidentally: that is, in so far as either of them is considered under the aspect of good or evil.
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FOURTH ARTICLE [I-II, Q. 35, Art. 4]
Whether All Sorrow Is Contrary to All Pleasure?
Objection 1: It would seem that all sorrow is contrary to all pleasure. Because, just as whiteness and blackness are contrary species of color, so pleasure and sorrow are contrary species of the soul's pa.s.sions. But whiteness and blackness are universally contrary to one another. Therefore pleasure and sorrow are so too.