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Objection 1: It would seem that the contemplation of truth does not
assuage sorrow. For it is written (Eccles. 1:18): "He that
addeth knowledge addeth also sorrow". But knowledge pertains to the
contemplation of truth. Therefore the contemplation of truth does not
assuage sorrow.
Objection 2: Further, the contemplation of truth belongs to the
speculative intellect. But "the speculative intellect is not a
principle of movement"; as stated in De Anima iii, 11.
Therefore, since joy and sorrow are movements of the soul, it seems
that the contemplation of truth does not help to assuage sorrow.
Objection 3: Further, the remedy for an ailment should be applied
to the part which ails. But contemplation of truth is in the
intellect. Therefore it does not assuage bodily pain, which is in the
senses.
On the contrary, Augustine says (Soliloq. i, 12): "It
seemed to me that if the light of that truth were to dawn on our minds,
either I should not feel that pain, or at least that pain would seem
nothing to me."
I answer that, As stated above (Question 3, Article 5), the
greatest of all pleasures consists in the contemplation of truth. Now
every pleasure assuages pain as stated above (Article 1): hence the
contemplation of truth assuages pain or sorrow, and the more so, the
more perfectly one is a lover of wisdom. And therefore in the midst of
tribulations men rejoice in the contemplation of Divine things and of
future Happiness, according to James 1:2: "My brethren, count
it all joy, when you shall fall into divers temptations": and, what
is more, even in the midst of bodily tortures this joy is found; as
the "martyr Tiburtius, when he was walking barefoot on the burning
coals, said: Methinks, I walk on roses, in the name of Jesus
Christ." [Dominican Breviary, August 11th, commemoration of
St. Tiburtius]
Reply to Objection 1: "He that addeth knowledge, addeth
sorrow," either on account of the difficulty and disappointment in the
search for truth; or because knowledge makes man acquainted with many
things that are contrary to his will. Accordingly, on the part of the
things known, knowledge causes sorrow: but on the part of the
contemplation of truth, it causes pleasure.
Reply to Objection 2: The speculative intellect does not move the
mind on the part of the thing contemplated: but on the part of
contemplation itself, which is man's good and naturally pleasant to
him.
Reply to Objection 3: In the powers of the soul there is an
overflow from the higher to the lower powers: and accordingly, the
pleasure of contemplation, which is in the higher part, overflows so
as to mitigate even that pain which is in the senses.
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