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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.
Objection 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.
Objection 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 (Article 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 pass 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 pass
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 noble 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 passing away, while some other part is
looked forward to as yet to be realized, as is manifest in pleasures of
the table and in sexual 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 pass 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 passions of the sensitive appetite, 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 appetite 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 (Question 35, Article 5).
Reply to Objection 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 to Objection 2: Bodily transmutation arises more from bodily
pleasures, inasmuch as they are passions of the sensitive appetite.
Reply to Objection 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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