I answer that, The pleasure of contemplation can be understood in two ways. In one way, so that contemplation is the cause, but not the object of pleasure: and then pleasure is taken not in contemplating but in the thing contemplated. Now it is possible to contemplate something harmful and sorrowful, just as to contemplate something suitable and pleasant. Consequently if the pleasure of contemplation be taken in this way, nothing hinders some sorrow being contrary to the pleasure of contemplation.

In another way, the pleasure of contemplation is understood, so that contemplation is its object and cause; as when one takes pleasure in the very act of contemplating. And thus, according to Gregory of Nyssa [*Nemesius, De Nat. Hom. xviii.], "no sorrow is contrary to that pleasure which is about contemplation": and the Philosopher says the same (Topic. i, 13; Ethic. x, 3). This, however, is to be understood as being the case properly speaking. The reason is because sorrow is of itself contrary to pleasure in a contrary object: thus pleasure in heat is contrary to sorrow caused by cold. But there is no contrary to the object of contemplation: because contraries, as apprehended by the mind, are not contrary, but one is the means of knowing the other. Wherefore, properly speaking, there cannot be a sorrow contrary to the pleasure of contemplation. Nor has it any sorrow annexed to it, as bodily pleasures have, which are like remedies against certain annoyances; thus a man takes pleasure in drinking through being troubled with thirst, but when the thirst is quite driven out, the pleasure of drinking ceases also. Because the pleasure of contemplation is not caused by one's being quit of an annoyance, but by the fact that contemplation is pleasant in itself: for pleasure is not a "becoming" but a perfect operation, as stated above (Q. 31, A. 1).

Accidentally, however, sorrow is mingled with the pleasure of contemplation; and this in two ways: first, on the part of an organ, secondly, through some impediment in the apprehension. On the part of an organ, sorrow or pain is mingled with apprehension, directly, as regards the apprehensive powers of the sensitive part, which have a bodily organ; either from the sensible object disagreeing with the normal condition of the organ, as the taste of something bitter, and the smell of something foul; or from the sensible object, though agreeable, being so continuous in its action on the sense, that it exceeds the normal condition of the organ, as stated above (Q. 33, A. 2), the result being that an apprehension which at first was pleasant becomes tedious. But these two things cannot occur directly in the contemplation of the mind; because the mind has no corporeal organ: wherefore it was said in the authority quoted above that intellectual contemplation has neither "bitterness," nor "tediousness." Since, however, the human mind, in contemplation, makes use of the sensitive powers of apprehension, to whose acts weariness is incidental; therefore some affliction or pain is indirectly mingled with contemplation.

Nevertheless, in neither of these ways, is the pain thus accidentally mingled with contemplation, contrary to the pleasure thereof. Because pain caused by a hindrance to contemplation, is not contrary to the pleasure of contemplation, but rather is in affinity and in harmony with it, as is evident from what has been said above (A. 4): while pain or sorrow caused by bodily weariness, does not belong to the same genus, wherefore it is altogether disparate. Accordingly it is evident that no sorrow is contrary to pleasure taken in the very act of contemplation; nor is any sorrow connected with it save accidentally.

Reply Obj. 1: The "sorrow which is according to God," is not caused by the very act of intellectual contemplation, but by something which the mind contemplates: viz. by sin, which the mind considers as contrary to the love of God.

Reply Obj. 2: Things which are contrary according to nature are not contrary according as they exist in the mind: for things that are contrary in reality are not contrary in the order of thought; indeed rather is one contrary the reason for knowing the other. Hence one and the same science considers contraries.

Reply Obj. 3: Contemplation, in itself, is never evil, since it is nothing else than the consideration of truth, which is the good of the intellect: it can, however, be evil accidentally, i.e. in so far as the contemplation of a less noble object hinders the contemplation of a more noble object; or on the part of the object contemplated, to which the appetite is inordinately attached.

Reply Obj. 4: Sorrow caused by a hindrance to contemplation, is not contrary to the pleasure of contemplation, but is in harmony with it, as stated above.

Reply Obj. 5: Affliction of the flesh affects contemplation accidentally and indirectly, as stated above. ______________________

SIXTH ARTICLE [I-II, Q. 35, Art. 6]

Whether Sorrow Is to Be Shunned More Than Pleasure Is to Be Sought?

Objection 1: It would seem that sorrow is to be shunned more than pleasure is to be sought. For Augustine says (QQ. 83, qu. 63): "There is nobody that does not shun sorrow more than he seeks pleasure." Now that which all agree in doing, seems to be natural. Therefore it is natural and right for sorrow to be shunned more than pleasure is sought.

Obj. 2: Further, the action of a contrary conduces to rapidity and intensity of movement: for "hot water freezes quicker and harder," as the Philosopher says (Meteor. i, 12). But the shunning of sorrow is due to the contrariety of the cause of sorrow; whereas the desire for pleasure does not arise from any contrariety, but rather from the suitableness of the pleasant object. Therefore sorrow is shunned more eagerly than pleasure is sought.

Obj. 3: Further, the stronger the passion which a man resists according to reason, the more worthy is he of praise, and the more virtuous: since "virtue is concerned with the difficult and the good" (Ethic. ii, 3). But the brave man who resists the movement of shunning sorrow, is more virtuous than the temperate man, who resists the movement of desire for pleasure: since the Philosopher says (Rhet. ii, 4) that "the brave and the just are chiefly praised." Therefore the movement of shunning sorrow is more eager than the movement of seeking pleasure.

On the contrary, Good is stronger than evil, as Dionysius declares (Div. Nom. iv). But pleasure is desirable for the sake of the good which is its object; whereas the shunning of sorrow is on account of evil. Therefore the desire for pleasure is more eager than the shunning of sorrow.

I answer that, The desire for pleasure is of itself more eager than the shunning of sorrow. The reason of this is that the cause of pleasure is a suitable good; while the cause of pain or sorrow is an unsuitable evil. Now it happens that a certain good is suitable without any repugnance at all: but it is not possible for any evil to be so unsuitable as not to be suitable in some way. Wherefore pleasure can be entire and perfect: whereas sorrow is always partial. Therefore desire for pleasure is naturally greater than the shunning of sorrow. Another reason is because the good, which is the object of pleasure, is sought for its own sake: whereas the evil, which is the object of sorrow, is to be shunned as being a privation of good: and that which is by reason of itself is stronger than that which is by reason of something else. Moreover we find a confirmation of this in natural movements. For every natural movement is more intense in the end, when a thing approaches the term that is suitable to its nature, than at the beginning, when it leaves the term that is unsuitable to its nature: as though nature were more eager in tending to what is suitable to it, than in shunning what is unsuitable. Therefore the inclination of the appetitive power is, of itself, more eager in tending to pleasure than in shunning sorrow.

But it happens accidentally that a man shuns sorrow more eagerly than he seeks pleasure: and this for three reasons. First, on the part of the apprehension. Because, as Augustine says (De Trin. x, 12), "love is felt more keenly, when we lack that which we love." Now from the lack of what we love, sorrow results, which is caused either by the loss of some loved good, or by the presence of some contrary evil. But pleasure suffers no lack of the good loved, for it rests in possession of it. Since then love is the cause of pleasure and sorrow, the latter is the more shunned, according as love is the more keenly felt on account of that which is contrary to it. Secondly, on the part of the cause of sorrow or pain, which cause is repugnant to a good that is more loved than the good in which we take pleasure. For we love the natural well-being of the body more than the pleasure of eating: and consequently we would leave the pleasure of eating and the like, from fear of the pain occasioned by blows or other such causes, which are contrary to the well-being of the body. Thirdly, on the part of the effect: namely, in so far as sorrow hinders not only one pleasure, but all.

Reply Obj. 1: The saying of Augustine that "sorrow is shunned more than pleasure is sought" is true accidentally but not simply. And this is clear from what he says after: "Since we see that the most savage animals are deterred from the greatest pleasures by fear of pain," which pain is contrary to life which is loved above all.

Reply Obj. 2: It is not the same with movement from within and movement from without. For movement from within tends to what is suitable more than it recedes from that which is unsuitable; as we remarked above in regard to natural movement. But movement from without is intensified by the very opposition: because each thing strives in its own way to resist anything contrary to it, as aiming at its own preservation. Hence violent movement is intense at first, and slackens towards the end. Now the movement of the appetitive faculty is from within: since it tends from the soul to the object. Consequently pleasure is, of itself, more to be sought than sorrow is to be shunned. But the movement of the sensitive faculty is from without, as it were from the object of the soul. Consequently the more contrary a thing is the more it is felt. And then too, accidentally, in so far as the senses are requisite for pleasure and pain, pain is shunned more than pleasure is sought.

Reply Obj. 3: A brave man is not praised because, in accordance with reason, he is not overcome by any kind of sorrow or pain whatever, but because he is not overcome by that which is concerned with the dangers of death. And this kind of sorrow is more shunned, than pleasures of the table or of sexual intercourse are sought, which latter pleasures are the object of temperance: thus life is loved more than food and sexual pleasure. But the temperate man is praised for refraining from pleasures of touch, more than for not shunning the pains which are contrary to them, as is stated in Ethic. iii, 11. ______________________

SEVENTH ARTICLE [I-II, Q. 35, Art. 7]

Whether Outward Pain Is Greater Than Interior Sorrow?

Objection 1: It would seem that outward pain is greater than interior sorrow of the heart. Because outward pain arises from a cause repugnant to the well-being of the body in which is life: whereas interior sorrow is caused by some evil in the imagination. Since, therefore, life is loved more than an imagined good, it seems that, according to what has been said above (A. 6), outward pain is greater than interior sorrow.

Obj. 2: Further, the reality moves more than its likeness does. But outward pain arises from the real conjunction of some contrary; whereas inward sorrow arises from the apprehended likeness of a contrary. Therefore outward pain is greater than inward sorrow.

Obj. 3: Further, a cause is known by its effect. But outward pain has more striking effects: since man dies sooner of outward pain than of interior sorrow. Therefore outward pain is greater and is shunned more than interior sorrow.

On the contrary, it is written (Ecclus. 25:17): "The sadness of the heart is every wound [Douay: 'plague'], and the wickedness of a woman is all evil." Therefore, just as the wickedness of a woman surpasses all other wickedness, as the text implies; so sadness of the heart surpasses every outward wound.

I answer that, Interior and exterior pain agree in one point and differ in two. They agree in this, that each is a movement of the appetitive power, as stated above (A. 1). But they differ in respect of those two things which are requisite for pain and pleasure; namely, in respect of the cause, which is a conjoined good or evil; and in respect of the apprehension. For the cause of outward pain is a conjoined evil repugnant to the body; while the cause of inward pain is a conjoined evil repugnant to the appetite. Again, outward pain arises from an apprehension of sense, chiefly of touch; while inward pain arises from an interior apprehension, of the imagination or of the reason.

If then we compare the cause of inward pain to the cause of outward pain, the former belongs, of itself, to the appetite to which both these pains belong: while the latter belongs to the appetite directly. Because inward pain arises from something being repugnant to the appetite itself, while outward pain arises from something being repugnant to the appetite, through being repugnant to the body. Now, that which is of itself is always prior to that which is by reason of another. Wherefore, from this point of view, inward pain surpasses outward pain. In like manner also on the part of apprehension: because the apprehension of reason and imagination is of a higher order than the apprehension of the sense of touch. Consequently inward pain is, simply and of itself, more keen than outward pain: a sign whereof is that one willingly undergoes outward pain in order to avoid inward pain: and in so far as outward pain is not repugnant to the interior appetite, it becomes in a manner pleasant and agreeable by way of inward joy. Sometimes, however, outward pain is accompanied by inward pain, and then the pain is increased. Because inward pain is not only greater than outward pain, it is also more universal: since whatever is repugnant to the body, can be repugnant to the interior appetite; and whatever is apprehended by sense may be apprehended by imagination and reason, but not conversely. Hence in the passage quoted above it is said expressively: "Sadness of the heart is every wound," because even the pains of outward wounds are comprised in the interior sorrows of the heart.

Reply Obj. 1: Inward pain can also arise from things that are destructive of life. And then the comparison of inward to outward pain must not be taken in reference to the various evils that cause pain; but in regard to the various ways in which this cause of pain is compared to the appetite.

Reply Obj. 2: Inward pain is not caused by the apprehended likeness of a thing: for a man is not inwardly pained by the apprehended likeness itself, but by the thing which the likeness represents. And this thing is all the more perfectly apprehended by means of its likeness, as this likeness is more immaterial and abstract. Consequently inward pain is, of itself, greater, as being caused by a greater evil, forasmuch as evil is better known by an inward apprehension.

Reply Obj. 3: Bodily changes are more liable to be caused by outward pain, both from the fact that outward pain is caused by a corruptive conjoined corporally, which is a necessary condition of the sense of touch; and from the fact that the outward sense is more material than the inward sense, just as the sensitive appetite is more material than the intellective. For this reason, as stated above (Q. 22, A. 3; Q. 31, A. 5), the body undergoes a greater change from the movement of the sensitive appetite: and, in like manner, from outward than from inward pain. ______________________

EIGHTH ARTICLE [I-II, Q. 35, Art. 8]

Whether There Are Only Four Species of Sorrow?

Objection 1: It would seem that Damascene's (De Fide Orth. ii, 14) division of sorrow into four species is incorrect; viz. into "torpor, distress," which Gregory of Nyssa [*Nemesius, De Nat. Hom. xix.] calls "anxiety,"--"pity," and "envy." For sorrow is contrary to pleasure. But there are not several species of pleasure. Therefore it is incorrect to assign different species of sorrow.

Obj. 2: Further, Repentance is a species of sorrow; and so are indignation and jealousy, as the Philosopher states (Rhet. ii, 9, 11). But these are not included in the above species. Therefore this division is insufficient.

Obj. 3: Further, the members of a division should be things that are opposed to one another. But these species are not opposed to one another. For according to Gregory [*Nemesius, De Nat. Hom. xix.] "torpor is sorrow depriving of speech; anxiety is the sorrow that weighs down; envy is sorrow for another's good; pity is sorrow for another's wrongs." But it is possible for one to sorrow for another's wrongs, and for another's good, and at the same time to be weighed down inwardly, and outwardly to be speechless. Therefore this division is incorrect.

On the contrary, stands the twofold authority of Gregory of Nyssa [*Nemesius] and of Damascene.

I answer that, It belongs to the notion of a species that it is something added to the genus. But a thing can be added to a genus in two ways. First, as something belonging of itself to the genus, and virtually contained therein: thus "rational" is added to "animal." Such an addition makes true species of a genus: as the Philosopher says (Metaph. vii, 12; viii, 2, 3). But, secondly, a thing may be added to a genus, that is, as it were, foreign to the notion conveyed by that genus: thus "white" or something of the kind may be added to "animal." Such an addition does not make true species of the genus, according to the usual sense in which we speak of genera and species. But sometimes a thing is said to be a species of a certain genus, through having something foreign to that genus indeed, but to which the notion of that genus is applicable: thus a live coal or a flame is said to be a species of fire, because in each of them the nature of fire is applied to a foreign matter. In like manner we speak of astronomy and perspective as being species of mathematics, inasmuch as the principles of mathematics are applied to natural matter.

In accordance with this manner of speaking, the species of sorrow are reckoned by an application of the notion of sorrow to something foreign to it. This foreign matter may be taken on the part of the cause or the object, or of the effect. For the proper object of sorrow is one's own evil. Hence sorrow may be concerned for an object foreign to it either through one's being sorry for an evil that is not one's own; and thus we have pity which is sorrow for another's evil, considered, however, as one's own: or through one's being sorry for something that is neither evil nor one's own, but another's good, considered, however, as one's own evil: and thus we have envy. The proper effect of sorrow consists in a certain flight of the appetite. Wherefore the foreign element in the effect of sorrow, may be taken so as to affect the first part only, by excluding flight: and thus we have anxiety which weighs on the mind, so as to make escape seem impossible: hence it is also called perplexity. If, however, the mind be weighed down so much, that even the limbs become motionless, which belongs to torpor, then we have the foreign element affecting both, since there is neither flight, nor is the effect in the appetite. And the reason why torpor especially is said to deprive one of speech is because of all the external movements the voice is the best expression of the inward thought and desire, not only in men, but also in other animals, as is stated in Polit. i, 1.

Reply Obj. 1: Pleasure is caused by good, which has only one meaning: and so pleasure is not divided into several species as sorrow is; for the latter is caused by evil, which "happens in many ways," as Dionysius says (Div. Nom. iv).

Reply Obj. 2: Repentance is for one's own evil, which is the proper object of sorrow: wherefore it does not belong to these species. Jealousy and indignation are included in envy, as we shall explain later (II-II, Q. 36, A. 2).

Reply Obj. 3: This division is not according to opposite species; but according to the diversity of foreign matter to which the notion of sorrow is applied, as stated above. ______________________

QUESTION 36

OF THE CAUSES OF SORROW OR PAIN (In Four Articles)

We must now consider the causes of sorrow: under which head there are four points of inquiry:

(1) Whether sorrow is caused by the loss of a good or rather by the presence of an evil?

(2) Whether desire is a cause of sorrow?

(3) Whether the craving for unity is a cause of sorrow?

(4) Whether an irresistible power is a cause of sorrow? ______________________

FIRST ARTICLE [I-II, Q. 36, Art. 1]

Whether Sorrow Is Caused by the Loss of Good or by the Presence of Evil?

Objection 1: It would seem that sorrow is caused by the loss of a good rather than by the presence of an evil. For Augustine says (De viii QQ. Dulcit. qu. 1) that sorrow is caused by the loss of temporal goods. Therefore, in like manner, every sorrow is caused by the loss of some good.

Obj. 2: Further, it was said above (Q. 35, A. 4) that the sorrow which is contrary to a pleasure, has the same object as that pleasure. But the object of pleasure is good, as stated above (Q. 23, A. 4; Q. 31, A. 1; Q. 35, A. 3). Therefore sorrow is caused chiefly by the loss of good.

Obj. 3: Further, according to Augustine (De Civ. Dei xiv, 7, 9), love is the cause of sorrow, as of the other emotions of the soul. But the object of love is good. Therefore pain or sorrow is felt for the loss of good rather than for an evil that is present.

On the contrary, Damascene says (De Fide Orth. ii, 12) that "the dreaded evil gives rise to fear, the present evil is the cause of sorrow."

I answer that, If privations, as considered by the mind, were what they are in reality, this question would seem to be of no importance. For, as stated in the First Part (Q. 14, A. 10; Q. 48, A. 3), evil is the privation of good: and privation is in reality nothing else than the lack of the contrary habit; so that, in this respect, to sorrow for the loss of good, would be the same as to sorrow for the presence of evil. But sorrow is a movement of the appetite in consequence of an apprehension: and even a privation, as apprehended, has the aspect of a being, wherefore it is called "a being of reason." And in this way evil, being a privation, is regarded as a "contrary." Accordingly, so far as the movement of the appetite is concerned, it makes a difference which of the two it regards chiefly, the present evil or the good which is lost.

Again, since the movement of the animal appetite holds the same place in the actions of the soul, as natural movement in natural things; the truth of the matter is to be found by considering natural movements. For if, in natural movements, we observe those of approach and withdrawal, approach is of itself directed to something suitable to nature; while withdrawal is of itself directed to something contrary to nature; thus a heavy body, of itself, withdraws from a higher place, and approaches naturally to a lower place. But if we consider the cause of both these movements, viz. gravity, then gravity itself inclines towards the lower place more than it withdraws from the higher place, since withdrawal from the latter is the reason for its downward tendency.

Accordingly, since, in the movements of the appetite, sorrow is a kind of flight or withdrawal, while pleasure is a kind of pursuit or approach; just as pleasure regards first the good possessed, as its proper object, so sorrow regards the evil that is present. On the other hand love, which is the cause of pleasure and sorrow, regards good rather than evil: and therefore, forasmuch as the object is the cause of a passion, the present evil is more properly the cause of sorrow or pain, than the good which is lost.

Reply Obj. 1: The loss itself of good is apprehended as an evil, just as the loss of evil is apprehended as a good: and in this sense Augustine says that pain results from the loss of temporal goods.

Reply Obj. 2: Pleasure and its contrary pain have the same object, but under contrary aspects: because if the presence of a particular thing be the object of pleasure, the absence of that same thing is the object of sorrow. Now one contrary includes the privation of the other, as stated in Metaph. x, 4: and consequently sorrow in respect of one contrary is, in a way, directed to the same thing under a contrary aspect.

Reply Obj. 3: When many movements arise from one cause, it does not follow that they all regard chiefly that which the cause regards chiefly, but only the first of them. And each of the others regards chiefly that which is suitable to it according to its own nature. ______________________

SECOND ARTICLE [I-II, Q. 36, Art. 2]

Whether Desire Is a Cause of Sorrow?

Objection 1: It would seem that desire is not a cause of pain or sorrow. Because sorrow of itself regards evil, as stated above (A. 1): whereas desire is a movement of the appetite towards good. Now movement towards one contrary is not a cause of movement towards the other contrary. Therefore desire is not a cause of pain.

Obj. 2: Further, pain, according to Damascene (De Fide Orth. ii, 12), is caused by something present; whereas the object of desire is something future. Therefore desire is not a cause of pain.

Obj. 3: Further, that which is pleasant in itself is not a cause of pain. But desire is pleasant in itself, as the Philosopher says (Rhet. i, 11). Therefore desire is not a cause of pain or sorrow.

On the contrary, Augustine says (Enchiridion xxiv): "When ignorance of things necessary to be done, and desire of things hurtful, found their way in: error and pain stole an entrance in their company." But ignorance is the cause of error. Therefore desire is a cause of sorrow.

I answer that, Sorrow is a movement of the animal appetite. Now, as stated above (A. 1), the appetitive movement is likened to the natural appetite; a likeness, that may be assigned to a twofold cause; one, on the part of the end, the other, on the part of the principle of movement. Thus, on the part of the end, the cause of a heavy body's downward movement is the lower place; while the principle of that movement is a natural inclination resulting from gravity.

Now the cause of the appetitive movement, on the part of the end, is the object of that movement. And thus, it has been said above (A. 1) that the cause of pain or sorrow is a present evil. On the other hand, the cause, by way of principle, of that movement, is the inward inclination of the appetite; which inclination regards, first of all, the good, and in consequence, the rejection of a contrary evil. Hence the first principle of this appetitive movement is love, which is the first inclination of the appetite towards the possession of good: while the second principle is hatred, which is the first inclination of the appetite towards the avoidance of evil. But since concupiscence or desire is the first effect of love, which gives rise to the greatest pleasure, as stated above (Q. 32, A. 6); hence it is that Augustine often speaks of desire or concupiscence in the sense of love, as was also stated (Q. 30, A. 2, ad 2): and in this sense he says that desire is the universal cause of sorrow. Sometimes, however, desire taken in its proper sense, is the cause of sorrow. Because whatever hinders a movement from reaching its end is contrary to that movement. Now that which is contrary to the movement of the appetite, is a cause of sorrow. Consequently, desire becomes a cause of sorrow, in so far as we sorrow for the delay of a desired good, or for its entire removal. But it cannot be a universal cause of sorrow: since we sorrow more for the loss of present good, in which we have already taken pleasure, than for the withdrawal of future good which we desire to have.

Reply Obj. 1: The inclination of the appetite to the possession of good causes the inclination of the appetite to fly from evil, as stated above. And hence it is that the appetitive movements that regard good, are reckoned as causing the appetitive movements that regard evil.

Reply Obj. 2: That which is desired, though really future, is, nevertheless, in a way, present, inasmuch as it is hoped for. Or we may say that although the desired good itself is future, yet the hindrance is reckoned as present, and so gives rise to sorrow.

Reply Obj. 3: Desire gives pleasure, so long as there is hope of obtaining that which is desired. But, when hope is removed through the presence of an obstacle, desire causes sorrow. ______________________

THIRD ARTICLE [I-II, Q. 36, Art. 3]

Whether the Craving for Unity Is a Cause of Sorrow?

Objection 1: It would seem that the craving for unity is not a cause of sorrow. For the Philosopher says (Ethic. x, 3) that "this opinion," which held repletion to be the cause of pleasure, and division [*Aristotle wrote endeian, 'want'; St. Thomas, in the Latin version, read 'incisionem'; should he have read 'indigentiam'?], the cause of sorrow, "seems to have originated in pains and pleasures connected with food." But not every pleasure or sorrow is of this kind. Therefore the craving for unity is not the universal cause of sorrow; since repletion pertains to unity, and division is the cause of multitude.

Obj. 2: Further, every separation is opposed to unity. If therefore sorrow were caused by a craving for unity, no separation would be pleasant: and this is clearly untrue as regards the separation of whatever is superfluous.

Obj. 3: Further, for the same reason we desire the conjunction of good and the removal of evil. But as conjunction regards unity, since it is a kind of union; so separation is contrary to unity. Therefore the craving for unity should not be reckoned, rather than the craving for separation, as causing sorrow.

On the contrary, Augustine says (De Lib. Arb. iii, 23), that "from the pain that dumb animals feel, it is quite evident how their souls desire unity, in ruling and quickening their bodies. For what else is pain but a feeling of impatience of division or corruption?"

I answer that, Forasmuch as the desire or craving for good is reckoned as a cause of sorrow, so must a craving for unity, and love, be accounted as causing sorrow. Because the good of each thing consists in a certain unity, inasmuch as each thing has, united in itself, the elements of which its perfection consists: wherefore the Platonists held that one is a principle, just as good is. Hence everything naturally desires unity, just as it desires goodness: and therefore, just as love or desire for good is a cause of sorrow, so also is the love or craving for unity.

Reply Obj. 1: Not every kind of union causes perfect goodness, but only that on which the perfect being of a thing depends. Hence neither does the desire of any kind of unity cause pain or sorrow, as some have maintained: whose opinion is refuted by the Philosopher from the fact that repletion is not always pleasant; for instance, when a man has eaten to repletion, he takes no further pleasure in eating; because repletion or union of this kind, is repugnant rather than conducive to perfect being. Consequently sorrow is caused by the craving, not for any kind of unity, but for that unity in which the perfection of nature consists.

Reply Obj. 2: Separation can be pleasant, either because it removes something contrary to a thing's perfection, or because it has some union connected with it, such as union of the sense to its object.

Reply Obj. 3: Separation from things hurtful and corruptive is desired, in so far as they destroy the unity which is due. Wherefore the desire for such like separation is not the first cause of sorrow, whereas the craving for unity is. ______________________

FOURTH ARTICLE [I-II, Q. 36, Art. 4]

Whether an Irresistible Power Is a Cause of Sorrow?

Objection 1: It would seem that a greater power should not be reckoned a cause of sorrow. For that which is in the power of the agent is not present but future. But sorrow is for present evil. Therefore a greater power is not a cause of sorrow.

Obj. 2: Further, hurt inflicted is the cause of sorrow. But hurt can be inflicted even by a lesser power. Therefore a greater power should not be reckoned as a cause of sorrow.

Obj. 3: Further, the interior inclinations of the soul are the causes of the movements of appetite. But a greater power is something external. Therefore it should not be reckoned as a cause of sorrow.

On the contrary, Augustine says (De Nat. Boni xx): "Sorrow in the soul is caused by the will resisting a stronger power: while pain in the body is caused by sense resisting a stronger body."

I answer that, As stated above (A. 1), a present evil, is cause of sorrow or pain, by way of object. Therefore that which is the cause of the evil being present, should be reckoned as causing pain or sorrow. Now it is evident that it is contrary to the inclination of the appetite to be united with a present evil: and whatever is contrary to a thing's inclination does not happen to it save by the action of something stronger. Wherefore Augustine reckons a greater power as being the cause of sorrow.

But it must be noted that if the stronger power goes so far as to transform the contrary inclination into its own inclination there will be no longer repugnance or violence: thus if a stronger agent, by its action on a heavy body, deprives it of its downward tendency, its consequent upward tendency is not violent but natural to it.

Accordingly if some greater power prevail so far as to take away from the will or the sensitive appetite, their respective inclinations, pain or sorrow will not result therefrom; such is the result only when the contrary inclination of the appetite remains. And hence Augustine says (De Nat. Boni xx) that sorrow is caused by the will "resisting a stronger power": for were it not to resist, but to yield by consenting, the result would be not sorrow but pleasure.

Reply Obj. 1: A greater power causes sorrow, as acting not potentially but actually, i.e. by causing the actual presence of the corruptive evil.

Reply Obj. 2: Nothing hinders a power which is not simply greater, from being greater in some respect: and accordingly it is able to inflict some harm. But if it be nowise stronger, it can do no harm at all: wherefore it cannot bring about that which causes sorrow.

Reply Obj. 3: External agents can be the causes of appetitive movements, in so far as they cause the presence of the object: and it is thus that a greater power is reckoned to be the cause of sorrow. ______________________

QUESTION 37

OF THE EFFECTS OF PAIN OR SORROW (In Four Articles)

We must now consider the effects of pain or of sorrow: under which head there are four points of inquiry:

(1) Whether pain deprives one of the power to learn?

(2) Whether the effect of sorrow or pain is to burden the soul?

(3) Whether sorrow or pain weakens all activity?

(4) Whether sorrow is more harmful to the body than all the other passions of the soul? ______________________

FIRST ARTICLE [I-II, Q. 37, Art. 1]

Whether Pain Deprives One of the Power to Learn?

Objection 1: It would seem that pain does not deprive one of the power to learn. For it is written (Isa. 26:9): "When Thou shalt do Thy judgments on the earth, the inhabitants of the world shall learn justice": and further on (verse 16): "In the tribulation of murmuring Thy instruction was with them." But the judgments of God and tribulation cause sorrow in men's hearts. Therefore pain or sorrow, far from destroying, increases the power of learning.

Obj. 2: Further, it is written (Isa. 28:9): "Whom shall He teach knowledge? And whom shall He make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts," i.e. from pleasures. But pain and sorrow are most destructive of pleasure; since sorrow hinders all pleasure, as stated in Ethic.vii, 14: and (Ecclus. 11:29) it is stated that "the affliction of an hour maketh one forget great delights." Therefore pain, instead of taking away, increases the faculty of learning.

Obj. 3: Further, inward sorrow surpasses outward pain, as stated above (Q. 35, A. 7). But man can learn while sorrowful. Much more, therefore, can he learn while in bodily pain.

On the contrary, Augustine says (Soliloq. i, 12): "Although during those days I was tormented with a violent tooth-ache, I was not able to turn over in my mind other things than those I had already learnt; and as to learning anything, I was quite unequal to it, because it required undivided attention."

I answer that, Since all the powers of the soul are rooted in the one essence of the soul, it must needs happen, when the intention of the soul is strongly drawn towards the action of one power, that it is withdrawn from the action of another power: because the soul, being one, can only have one intention. The result is that if one thing draws upon itself the entire intention of the soul, or a great portion thereof, anything else requiring considerable attention is incompatible therewith.

Now it is evident that sensible pain above all draws the soul's attention to itself; because it is natural for each thing to tend wholly to repel whatever is contrary to it, as may be observed even in natural things. It is likewise evident that in order to learn anything new, we require study and effort with a strong intention, as is clearly stated in Prov. 2:4, 5: "If thou shalt seek wisdom as money, and shall dig for her as for a treasure, then shalt thou understand learning" [Vulg: 'the fear of the Lord']. Consequently if the pain be acute, man is prevented at the time from learning anything: indeed it can be so acute, that, as long as it lasts, a man is unable to give his attention even to that which he knew already. However a difference is to be observed according to the difference of love that a man has for learning or for considering: because the greater his love, the more will he retain the intention of his mind so as to prevent it from turning entirely to the pain.

Reply Obj. 1: Moderate sorrow, that does not cause the mind to wander, can conduce to the acquisition of learning especially in regard to those things by which a man hopes to be freed from sorrow. And thus, "in the tribulation of murmuring," men are more apt to be taught by God.

Reply Obj. 2: Both pleasure and pain, in so far as they draw upon themselves the soul's intention, hinder the reason from the act of consideration, wherefore it is stated in Ethic. vii, 11 that "in the moment of sexual pleasure, a man cannot understand anything." Nevertheless pain attracts the soul's intention more than pleasure does: thus we observe in natural things that the action of a natural body is more intense in regard to its contrary; for instance, hot water is more accessible to the action of cold, and in consequence freezes harder. If therefore pain or sorrow be moderate, it can conduce accidentally to the facility of learning, in so far as it takes away an excess of pleasure. But, of itself, it is a hindrance; and if it be intense, it prevents it altogether.

Reply Obj. 3: External pain arises from hurt done to the body, so that it involves bodily transmutation more than inward sorrow does: and yet the latter is greater in regard to the formal element of pain, which belongs to the soul. Consequently bodily pain is a greater hindrance to contemplation which requires complete repose, than inward sorrow is. Nevertheless if inward sorrow be very intense, it attracts the intention, so that man is unable to learn anything for the first time: wherefore on account of sorrow Gregory interrupted his commentary on Ezechiel (Hom. xxii in Ezechiel). ______________________

SECOND ARTICLE [I-II, Q. 37, Art. 2]

Whether the Effect of Sorrow or Pain Is to Burden the Soul?

Objection 1: It would seem that it is not an effect of sorrow to burden the soul. For the Apostle says (2 Cor. 7:11): "Behold this self-same thing, that you were made sorrowful according to God, how great carefulness it worketh in you: yea, defence, yea indignation," etc. Now carefulness and indignation imply that the soul is uplifted, which is contrary to being depressed. Therefore depression is not an effect of sorrow.

Obj. 2: Further, sorrow is contrary to pleasure. But the effect of pleasure is expansion: the opposite of which is not depression but contraction. Therefore depression should not be reckoned as an effect of sorrow.

Obj. 3: Further, sorrow consumes those who are inflicted therewith, as may be gathered from the words of the Apostle (2 Cor. 2:7): "Lest perhaps such an one be swallowed up with overmuch sorrow." But that which is depressed is not consumed; nay, it is weighed down by something heavy, whereas that which is consumed enters within the consumer. Therefore depression should not be reckoned an effect of sorrow.

On the contrary, Gregory of Nyssa [*Nemesius, De Nat. Hom. xix.] and Damascene (De Fide Orth. ii, 14) speak of "depressing sorrow."

I answer that, The effects of the soul's passions are sometimes named metaphorically, from a likeness to sensible bodies: for the reason that the movements of the animal appetite are like the inclinations of the natural appetite. And in this way fervor is ascribed to love, expansion to pleasure, and depression to sorrow. For a man is said to be depressed, through being hindered in his own movement by some weight. Now it is evident from what has been said above (Q. 23, A. 4; Q. 25, A. 4; Q. 36, A. 1) that sorrow is caused by a present evil: and this evil, from the very fact that it is repugnant to the movement of the will, depresses the soul, inasmuch as it hinders it from enjoying that which it wishes to enjoy. And if the evil which is the cause of sorrow be not so strong as to deprive one of the hope of avoiding it, although the soul be depressed in so far as, for the present, it fails to grasp that which it craves for; yet it retains the movement whereby to repulse that evil. If, on the other hand, the strength of the evil be such as to exclude the hope of evasion, then even the interior movement of the afflicted soul is absolutely hindered, so that it cannot turn aside either this way or that. Sometimes even the external movement of the body is paralyzed, so that a man becomes completely stupefied.

Reply Obj. 1: That uplifting of the soul ensues from the sorrow which is according to God, because it brings with it the hope of the forgiveness of sin.

Reply Obj. 2: As far as the movement of the appetite is concerned, contraction and depression amount to the same: because the soul, through being depressed so as to be unable to attend freely to outward things, withdraws to itself, closing itself up as it were.

Reply Obj. 3: Sorrow is said to consume man, when the force of the afflicting evil is such as to shut out all hope of evasion: and thus also it both depresses and consumes at the same time. For certain things, taken metaphorically, imply one another, which taken literally, appear to exclude one another. ______________________

THIRD ARTICLE [I-II, Q. 37, Art. 3]

Whether Sorrow or Pain Weakens All Activity?

Objection 1: It would seem that sorrow does not weaken all activity. Because carefulness is caused by sorrow, as is clear from the passage of the Apostle quoted above (A. 2, Obj. 1). But carefulness conduces to good work: wherefore the Apostle says (2 Tim. 2:15): "Carefully study to present thyself . . . a workman that needeth not to be ashamed." Therefore sorrow is not a hindrance to work, but helps one to work well.

Obj. 2: Further, sorrow causes desire in many cases, as stated in Ethic. vii, 14. But desire causes intensity of action. Therefore sorrow does too.

Obj. 3: Further, as some actions are proper to the joyful, so are others proper to the sorrowful; for instance, to mourn. Now a thing is improved by that which is suitable to it. Therefore certain actions are not hindered but improved by reason of sorrow.

On the contrary, The Philosopher says (Ethic. x, 4) that "pleasure perfects action," whereas on the other hand, "sorrow hinders it" (Ethic. x, 5).

I answer that, As stated above (A. 2), sorrow at times does not depress or consume the soul, so as to shut out all movement, internal or external; but certain movements are sometimes caused by sorrow itself. Accordingly action stands in a twofold relation to sorrow. First, as being the object of sorrow: and thus sorrow hinders any action: for we never do that which we do with sorrow, so well as that which we do with pleasure, or without sorrow. The reason for this is that the will is the cause of human actions: and consequently when we do something that gives pain, the action must of necessity be weakened in consequence. Secondly, action stands in relation to sorrow, as to its principle and cause: and such action must needs be improved by sorrow: thus the more one sorrows on account of a certain thing, the more one strives to shake off sorrow, provided there is a hope of shaking it off: otherwise no movement or action would result from that sorrow.

From what has been said the replies to the objections are evident. ______________________

FOURTH ARTICLE [I-II, Q. 37, Art. 4]

Whether Sorrow Is More Harmful to the Body Than the Other Passions of the Soul?

Objection 1: It would seem that sorrow is not most harmful to the body. For sorrow has a spiritual existence in the soul. But those things which have only a spiritual existence do not cause a transmutation in the body: as is evident with regard to the images of colors, which images are in the air and do not give color to bodies. Therefore sorrow is not harmful to the body.

Obj. 2: Further if it be harmful to the body, this can only be due to its having a bodily transmutation in conjunction with it. But bodily transmutation takes place in all the passions of the soul, as stated above (Q. 22, AA. 1, 3). Therefore sorrow is not more harmful to the body than the other passions of the soul.

Obj. 3: Further, the Philosopher says (Ethic. vii, 3) that "anger and desire drive some to madness": which seems to be a very great harm, since reason is the most excellent thing in man. Moreover, despair seems to be more harmful than sorrow; for it is the cause of sorrow. Therefore sorrow is not more harmful to the body than the other passions of the soul.

On the contrary, It is written (Prov. 17:22): "A joyful mind maketh age flourishing: a sorrowful spirit drieth up the bones": and (Prov. 25:20): "As a moth doth by a garment, and a worm by the wood: so the sadness of a man consumeth the heart": and (Ecclus. 38:19): "Of sadness cometh death."

I answer that, Of all the soul's passions, sorrow is most harmful to the body. The reason of this is because sorrow is repugnant to man's life in respect of the species of its movement, and not merely in respect of its measure or quantity, as is the case with the other passions of the soul. For man's life consists in a certain movement, which flows from the heart to the other parts of the body: and this movement is befitting to human nature according to a certain fixed measure. Consequently if this movement goes beyond the right measure, it will be repugnant to man's life in respect of the measure of quantity; but not in respect of its specific character: whereas if this movement be hindered in its progress, it will be repugnant to life in respect of its species.

Now it must be noted that, in all the passions of the soul, the bodily transmutation which is their material element, is in conformity with and in proportion to the appetitive movement, which is the formal element: just as in everything matter is proportionate to form. Consequently those passions that imply a movement of the appetite in pursuit of something, are not repugnant to the vital movement as regards its species, but they may be repugnant thereto as regards its measure: such are love, joy, desire and the like; wherefore these passions conduce to the well-being of the body; though, if they be excessive, they may be harmful to it. On the other hand, those passions which denote in the appetite a movement of flight or contraction, are repugnant to the vital movement, not only as regards its measure, but also as regards its species; wherefore they are simply harmful: such are fear and despair, and above all sorrow which depresses the soul by reason of a present evil, which makes a stronger impression than future evil.

Reply Obj. 1: Since the soul naturally moves the body, the spiritual movement of the soul is naturally the cause of bodily transmutation. Nor is there any parallel with spiritual images, because they are not naturally ordained to move such other bodies as are not naturally moved by the soul.

Reply Obj. 2: Other passions imply a bodily transmutation which is specifically in conformity with the vital movement: whereas sorrow implies a transmutation that is repugnant thereto, as stated above.

Reply Obj. 3: A lesser cause suffices to hinder the use of reason, than to destroy life: since we observe that many ailments deprive one of the use of reason, before depriving one of life. Nevertheless fear and anger cause very great harm to the body, by reason of the sorrow which they imply, and which arises from the absence of the thing desired. Moreover sorrow too sometimes deprives man of the use of reason: as may be seen in those who through sorrow become a prey to melancholy or madness. ______________________

QUESTION 38

OF THE REMEDIES OF SORROW OR PAIN (In Four Articles)

We must now consider the remedies of pain or sorrow: under which head there are five points of inquiry:

(1) Whether pain or sorrow is assuaged by every pleasure?

(2) Whether it is assuaged by weeping?

(3) Whether it is assuaged by the sympathy of friends?

(4) Whether it is assuaged by contemplating the truth?

(5) Whether it is assuaged by sleep and baths? ______________________

FIRST ARTICLE [I-II, Q. 38, Art. 1]

Whether Pain or Sorrow Is Assuaged by Every Pleasure?

Objection 1: It would seem that not every pleasure assuages every pain or sorrow. For pleasure does not assuage sorrow, save in so far as it is contrary to it: for "remedies work by contraries" (Ethic. ii, 3). But not every pleasure is contrary to every sorrow; as stated above (Q. 35, A. 4). Therefore not every pleasure assuages every sorrow.

Obj. 2: Further, that which causes sorrow does not assuage it. But some pleasures cause sorrow; since, as stated in Ethic. ix, 4, "the wicked man feels pain at having been pleased." Therefore not every pleasure assuages sorrow.

Obj. 3: Further, Augustine says (Confess. iv, 7) that he fled from his country, where he had been wont to associate with his friend, now dead: "for so should his eyes look for him less, where they were not wont to see him." Hence we may gather that those things which united us to our dead or absent friends, become burdensome to us when we mourn their death or absence. But nothing united us more than the pleasures we enjoyed in common. Therefore these very pleasures become burdensome to us when we mourn. Therefore not every pleasure assuages every sorrow.

On the contrary, The Philosopher says (Ethic. vii, 14) that "sorrow is driven forth by pleasure, both by a contrary pleasure and by any other, provided it be intense."

I answer that, As is evident from what has been said above (Q. 23, A. 4), pleasure is a kind of repose of the appetite in a suitable good; while sorrow arises from something unsuited to the appetite. Consequently in movements of the appetite pleasure is to sorrow, what, in bodies, repose is to weariness, which is due to a non-natural transmutation; for sorrow itself implies a certain weariness or ailing of the appetitive faculty. Therefore just as all repose of the body brings relief to any kind of weariness, ensuing from any non-natural cause; so every pleasure brings relief by assuaging any kind of sorrow, due to any cause whatever.

Reply Obj. 1: Although not every pleasure is specifically contrary to every sorrow, yet it is generically, as stated above (Q. 35, A. 4). And consequently, on the part of the disposition of the subject, any sorrow can be assuaged by any pleasure.

Reply Obj. 2: The pleasures of wicked men are not a cause of sorrow while they are enjoyed, but afterwards: that is to say, in so far as wicked men repent of those things in which they took pleasure. This sorrow is healed by contrary pleasures.

Reply Obj. 3: When there are two causes inclining to contrary movements, each hinders the other; yet the one which is stronger and more persistent, prevails in the end. Now when a man is made sorrowful by those things in which he took pleasure in common with a deceased or absent friend, there are two causes producing contrary movements. For the thought of the friend's death or absence, inclines him to sorrow: whereas the present good inclines him to pleasure. Consequently each is modified by the other. And yet, since the perception of the present moves more strongly than the memory of the past, and since love of self is more persistent than love of another; hence it is that, in the end, the pleasure drives out the sorrow. Wherefore a little further on (Confess. iv, 8) Augustine says that his "sorrow gave way to his former pleasures." ______________________

SECOND ARTICLE [I-II, Q. 38, Art. 2]

Whether Pain or Sorrow Is Assuaged by Tears?

Objection 1: It would seem that tears do not assuage sorrow. Because no effect diminishes its cause. But tears or groans are an effect of sorrow. Therefore they do not diminish sorrow.

Obj. 2: Further, just as tears or groans are an effect of sorrow, so laughter is an effect of joy. But laughter does not lessen joy. Therefore tears do not lessen sorrow.

Obj. 3: Further, when we weep, the evil that saddens us is present to the imagination. But the image of that which saddens us increases sorrow, just as the image of a pleasant thing adds to joy. Therefore it seems that tears do not assuage sorrow.

On the contrary, Augustine says (Confess. iv, 7) that when he mourned the death of his friend, "in groans and in tears alone did he find some little refreshment."

I answer that, Tears and groans naturally assuage sorrow: and this for two reasons. First, because a hurtful thing hurts yet more if we keep it shut up, because the soul is more intent on it: whereas if it be allowed to escape, the soul's intention is dispersed as it were on outward things, so that the inward sorrow is lessened. This is why men, burdened with sorrow, make outward show of their sorrow, by tears or groans or even by words, their sorrow is assuaged. Secondly, because an action, that befits a man according to his actual disposition, is always pleasant to him. Now tears and groans are actions befitting a man who is in sorrow or pain; and consequently they become pleasant to him. Since then, as stated above (A. 1), every pleasure assuages sorrow or pain somewhat, it follows that sorrow is assuaged by weeping and groans.

Reply Obj. 1: This relation of the cause to effect is opposed to the relation existing between the cause of sorrow and the sorrowing man. For every effect is suited to its cause, and consequently is pleasant to it; but the cause of sorrow is disagreeable to him that sorrows. Hence the effect of sorrow is not related to him that sorrows in the same way as the cause of sorrow is. For this reason sorrow is assuaged by its effect, on account of the aforesaid contrariety.

Reply Obj. 2: The relation of effect to cause is like the relation of the object of pleasure to him that takes pleasure in it: because in each case the one agrees with the other. Now every like thing increases its like. Therefore joy is increased by laughter and the other effects of joy: except they be excessive, in which case, accidentally, they lessen it.

Reply Obj. 3: The image of that which saddens us, considered in itself, has a natural tendency to increase sorrow: yet from the very fact that a man imagines himself to be doing that which is fitting according to his actual state, he feels a certain amount of pleasure. For the same reason if laughter escapes a man when he is so disposed that he thinks he ought to weep, he is sorry for it, as having done something unbecoming to him, as Cicero says (De Tusc. Quaest. iii, 27). ______________________

THIRD ARTICLE [I-II, Q. 38, Art. 3]

Whether Pain or Sorrow Are Assuaged by the Sympathy of Friends?

Objection 1: It would seem that the sorrow of sympathizing friends does not assuage our own sorrow. For contraries have contrary effects. Now as Augustine says (Confess. viii, 4), "when many rejoice together, each one has more exuberant joy, for they are kindled and inflamed one by the other." Therefore, in like manner, when many are sorrowful, it seems that their sorrow is greater.

Obj. 2: Further, friendship demands mutual love, as Augustine declares (Confess. iv, 9). But a sympathizing friend is pained at the sorrow of his friend with whom he sympathizes. Consequently the pain of a sympathizing friend becomes, to the friend in sorrow, a further cause of sorrow: so that, his pain being doubled his sorrow seems to increase.

Obj. 3: Further, sorrow arises from every evil affecting a friend, as though it affected oneself: since "a friend is one's other self" (Ethic. ix, 4, 9). But sorrow is an evil. Therefore the sorrow of the sympathizing friend increases the sorrow of the friend with whom he sympathizes.

On the contrary, The Philosopher says (Ethic. ix, 11) that those who are in pain are consoled when their friends sympathize with them.

I answer that, When one is in pain, it is natural that the sympathy of a friend should afford consolation: whereof the Philosopher indicates a twofold reason (Ethic. ix, 11). The first is because, since sorrow has a depressing effect, it is like a weight whereof we strive to unburden ourselves: so that when a man sees others saddened by his own sorrow, it seems as though others were bearing the burden with him, striving, as it were, to lessen its weight; wherefore the load of sorrow becomes lighter for him: something like what occurs in the carrying of bodily burdens. The second and better reason is because when a man's friends condole with him, he sees that he is loved by them, and this affords him pleasure, as stated above (Q. 32, A. 5). Consequently, since every pleasure assuages sorrow, as stated above (A. 1), it follows that sorrow is mitigated by a sympathizing friend.

Reply Obj. 1: In either case there is a proof of friendship, viz. when a man rejoices with the joyful, and when he sorrows with the sorrowful. Consequently each becomes an object of pleasure by reason of its cause.

Reply Obj. 2: The friend's sorrow itself would be a cause of sorrow: but consideration of its cause, viz. his love, gives rise rather to pleasure.

And this suffices for the reply to the Third Objection. ______________________

FOURTH ARTICLE [I-II, Q. 38, Art. 4]

Whether Pain and Sorrow Are Assuaged by the Contemplation of Truth?

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" [Vulg.: 'labor']. But knowledge pertains to the contemplation of truth. Therefore the contemplation of truth does not assuage sorrow.

Obj. 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.

Obj. 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 (Q. 3, A. 5), the greatest of all pleasures consists in the contemplation of truth. Now every pleasure assuages pain as stated above (A. 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." [*Cf. Dominican Breviary, August 11th, commemoration of St. Tiburtius.]

Reply Obj. 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 Obj. 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 Obj. 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. ______________________

FIFTH ARTICLE [I-II, Q. 38, Art. 5]

Whether Pain and Sorrow Are Assuaged by Sleep and Baths?

Objection 1: It would seem that sleep and baths do not assuage sorrow. For sorrow is in the soul: whereas sleep and baths regard the body. Therefore they do not conduce to the assuaging of sorrow.

Obj. 2: Further, the same effect does not seem to ensue from contrary causes. But these, being bodily things, are incompatible with the contemplation of truth which is a cause of the assuaging of sorrow, as stated above (A. 4). Therefore sorrow is not mitigated by the like.

Obj. 3: Further, sorrow and pain, in so far as they affect the body, denote a certain transmutation of the heart. But such remedies as these seem to pertain to the outward senses and limbs, rather than to the interior disposition of the heart. Therefore they do not assuage sorrow.

On the contrary, Augustine says (Confess. ix, 12): "I had heard that the bath had its name [*Balneum, from the Greek balaneion] . . . from the fact of its driving sadness from the mind." And further on, he says: "I slept, and woke up again, and found my grief not a little assuaged": and quotes the words from the hymn of Ambrose [*Cf. Sarum Breviary: First Sunday after the octave of the Epiphany, Hymn for first Vespers], in which it is said that "Sleep restores the tired limbs to labor, refreshes the weary mind, and banishes sorrow."

I answer that, As stated above (Q. 37, A. 4), sorrow, by reason of its specific nature, is repugnant to the vital movement of the body; and consequently whatever restores the bodily nature to its due state of vital movement, is opposed to sorrow and assuages it. Moreover such remedies, from the very fact that they bring nature back to its normal state, are causes of pleasure; for this is precisely in what pleasure consists, as stated above (Q. 31, A. 1). Therefore, since every pleasure assuages sorrow, sorrow is assuaged by such like bodily remedies.

Reply Obj. 1: The normal disposition of the body, so far as it is felt, is itself a cause of pleasure, and consequently assuages sorrow.

Reply Obj. 2: As stated above (Q. 31, A. 8), one pleasure hinders another; and yet every pleasure assuages sorrow. Consequently it is not unreasonable that sorrow should be assuaged by causes which hinder one another.

Reply Obj. 3: Every good disposition of the body reacts somewhat on the heart, which is the beginning and end of bodily movements, as stated in De Causa Mot. Animal. xi. ______________________

QUESTION 39

OF THE GOODNESS AND MALICE OF SORROW OR PAIN (In Four Articles)

We must now consider the goodness and malice of pain or sorrow: under which head there are four points of inquiry:

(1) Whether all sorrow is evil?

(2) Whether sorrow can be a virtuous good?

(3) Whether it can be a useful good?

(4) Whether bodily pain is the greatest evil? ______________________

FIRST ARTICLE [I-II, Q. 39, Art. 1]

Whether All Sorrow Is Evil?

Objection 1: It would seem that all sorrow is evil. For Gregory of Nyssa [*Nemesius, De Nat. Hom. xix.] says: "All sorrow is evil, from its very nature." Now what is naturally evil, is evil always and everywhere. Therefore, all sorrow is evil.

Obj. 2: Further, that which all, even the virtuous, avoid, is evil. But all avoid sorrow, even the virtuous, since as stated in Ethic.vii, 11, "though the prudent man does not aim at pleasure, yet he aims at avoiding sorrow." Therefore sorrow is evil.

Obj. 3: Further, just as bodily evil is the object and cause of bodily pain, so spiritual evil is the object and cause of sorrow in the soul. But every bodily pain is a bodily evil. Therefore every spiritual sorrow is an evil of the soul.

On the contrary, Sorrow for evil is contrary to pleasure in evil. But pleasure in evil is evil: wherefore in condemnation of certain men, it is written (Prov. 2:14), that "they were glad when they had done evil." Therefore sorrow for evil is good.

I answer that, A thing may be good or evil in two ways: first considered simply and in itself; and thus all sorrow is an evil, because the mere fact of a man's appetite being uneasy about a present evil, is itself an evil, because it hinders the response of the appetite in good. Secondly, a thing is said to be good or evil, on the supposition of something else: thus shame is said to be good, on the supposition of a shameful deed done, as stated in Ethic. iv, 9. Accordingly, supposing the presence of something saddening or painful, it is a sign of goodness if a man is in sorrow or pain on account of this present evil. For if he were not to be in sorrow or pain, this could only be either because he feels it not, or because he does not reckon it as something unbecoming, both of which are manifest evils. Consequently it is a condition of goodness, that, supposing an evil to be present, sorrow or pain should ensue. Wherefore Augustine says (Gen. ad lit. viii, 14): "It is also a good thing that he sorrows for the good he has lost: for had not some good remained in his nature, he could not be punished by the loss of good." Because, however, in the science of Morals, we consider things individually--for actions are concerned about individuals--that which is good on some supposition, should be considered as good: just as that which is voluntary on some supposition, is judged to be voluntary, as stated in Ethic. iii, 1, and likewise above (Q. 6, A. 6).

Reply Obj. 1: Gregory of Nyssa [*Nemesius] is speaking of sorrow on the part of the evil that causes it, but not on the part of the subject that feels and rejects the evil. And from this point of view, all shun sorrow, inasmuch as they shun evil: but they do not shun the perception and rejection of evil. The same also applies to bodily pain: because the perception and rejection of bodily evil is the proof of the goodness of nature.

This suffices for the Replies to the Second and Third Objections. ______________________

SECOND ARTICLE [I-II, Q. 39, Art. 2]

Whether Sorrow Can Be a Virtuous Good?

Objection 1: It would seem that sorrow is not a virtuous good. For that which leads to hell is not a virtuous good. But, as Augustine says (Gen. ad lit. xii, 33), "Jacob seems to have feared lest he should be troubled overmuch by sorrow, and so, instead of entering into the rest of the blessed, be consigned to the hell of sinners." Therefore sorrow is not a virtuous good.

Obj. 2: Further, the virtuous good is praiseworthy and meritorious. But sorrow lessens praise or merit: for the Apostle says (2 Cor. 9:7): "Everyone, as he hath determined in his heart, not with sadness, or of necessity." Therefore sorrow is not a virtuous good.

Obj. 3: Further, as Augustine says (De Civ. Dei xiv, 15), "sorrow is concerned about those things which happen against our will." But not to will those things which are actually taking place, is to have a will opposed to the decree of God, to Whose providence whatever is done is subject. Since, then, conformity of the human to the Divine will is a condition of the rectitude of the will, as stated above (Q. 19, A. 9), it seems that sorrow is incompatible with rectitude of the will, and that consequently it is not virtuous.

On the contrary, Whatever merits the reward of eternal life is virtuous. But such is sorrow; as is evident from Matt. 5:5: "Blessed are they that mourn, for they shall be comforted." Therefore sorrow is a virtuous good.

I answer that, In so far as sorrow is good, it can be a virtuous good. For it has been said above (A. 1) that sorrow is a good inasmuch as it denotes perception and rejection of evil. These two things, as regards bodily pain, are a proof of the goodness of nature, to which it is due that the senses perceive, and that nature shuns, the harmful thing that causes pain. As regards interior sorrow, perception of the evil is sometimes due to a right judgment of reason; while the rejection of the evil is the act of the will, well disposed and detesting that evil. Now every virtuous good results from these two things, the rectitude of the reason and the will. Wherefore it is evident that sorrow may be a virtuous good.

Reply Obj. 1: All the passions of the soul should be regulated according to the rule of reason, which is the root of the virtuous good; but excessive sorrow, of which Augustine is speaking, oversteps this rule, and therefore it fails to be a virtuous good.

Reply Obj. 2: Just as sorrow for an evil arises from a right will and reason, which detest the evil, so sorrow for a good is due to a perverse reason and will, which detest the good. Consequently such sorrow is an obstacle to the praise and merit of the virtuous good; for instance, when a man gives an alms sorrowfully.

Reply Obj. 3: Some things do actually happen, not because God wills, but because He permits them to happen--such as sins. Consequently a will that is opposed to sin, whether in oneself or in another, is not discordant from the Divine will. Penal evils happen actually, even by God's will. But it is not necessary for the rectitude of his will, that man should will them in themselves: but only that he should not revolt against the order of Divine justice, as stated above (Q. 19, A. 10). ______________________

THIRD ARTICLE [I-II, Q. 39, Art. 3]

Whether Sorrow Can Be a Useful Good?

Objection 1: It would seem that sorrow cannot be a useful good. For it is written (Ecclus. 30:25): "Sadness hath killed many, and there is no profit in it."

Obj. 2: Further, choice is of that which is useful to an end. But sorrow is not an object of choice; in fact, "a thing without sorrow is to be chosen rather than the same thing with sorrow" (Topic. iii, 2). Therefore sorrow is not a useful good.

Obj. 3: Further, "Everything is for the sake of its own operation," as stated in De Coelo ii, 3. But "sorrow hinders operation," as stated in Ethic. x, 5. Therefore sorrow is not a useful good.

On the contrary, The wise man seeks only that which is useful. But according to Eccles. 7:5, "the heart of the wise is where there is mourning, and the heart of fools where there is mirth." Therefore sorrow is useful.

I answer that, A twofold movement of the appetite ensues from a present evil. One is that whereby the appetite is opposed to the present evil; and, in this respect, sorrow is of no use; because that which is present, cannot be not present. The other movement arises in the appetite to the effect of avoiding or expelling the saddening evil: and, in this respect, sorrow is of use, if it be for something which ought to be avoided. Because there are two reasons for which it may be right to avoid a thing. First, because it should be avoided in itself, on account of its being contrary to good; for instance, sin. Wherefore sorrow for sin is useful as inducing a man to avoid sin: hence the Apostle says (2 Cor. 7:9): "I am glad: not because you were made sorrowful, but because you were made sorrowful unto penance." Secondly, a thing is to be avoided, not as though it were evil in itself, but because it is an occasion of evil; either through one's being attached to it, and loving it too much, or through one's being thrown headlong thereby into an evil, as is evident in the case of temporal goods. And, in this respect, sorrow for temporal goods may be useful; according to Eccles. 7:3: "It is better to go to the house of mourning, than to the house of feasting: for in that we are put in mind of the end of all."

Moreover, sorrow for that which ought to be avoided is always useful, since it adds another motive for avoiding it. Because the very evil is in itself a thing to be avoided: while everyone avoids sorrow for its own sake, just as everyone seeks the good, and pleasure in the good. Therefore just as pleasure in the good makes one seek the good more earnestly, so sorrow for evil makes one avoid evil more eagerly.

Reply Obj. 1: This passage is to be taken as referring to excessive sorrow, which consumes the soul: for such sorrow paralyzes the soul, and hinders it from shunning evil, as stated above (Q. 37, A. 2).

Reply Obj. 2: Just as any object of choice becomes less eligible by reason of sorrow, so that which ought to be shunned is still more to be shunned by reason of sorrow: and, in this respect, sorrow is useful.

Reply Obj. 3: Sorrow caused by an action hinders that action: but sorrow for the cessation of an action, makes one do it more earnestly. ______________________

FOURTH ARTICLE [I-II, Q. 39, Art. 4]

Whether Bodily Pain Is the Greatest Evil?

Objection 1: It would seem that pain is the greatest evil. Because "the worst is contrary to the best" (Ethic. viii, 10). But a certain pleasure is the greatest good, viz. the pleasure of bliss. Therefore a certain pain is the greatest evil.

Obj. 2: Further, happiness is man's greatest good, because it is his last end. But man's Happiness consists in his "having whatever he will, and in willing naught amiss," as stated above (Q. 3, A. 4, Obj. 5; Q. 5, A. 8, Obj. 3). Therefore man's greatest good consists in the fulfilment of his will. Now pain consists in something happening contrary to the will, as Augustine declares (De Civ. Dei xiv, 6, 15). Therefore pain is man's greatest evil.

Obj. 3: Further, Augustine argues thus (Soliloq. i, 12): "We are composed of two parts, i.e. of a soul and a body, whereof the body is the inferior. Now the sovereign good is the greatest good of the better part: while the supreme evil is the greatest evil of the inferior part. But wisdom is the greatest good of the soul; while the worst thing in the body is pain. Therefore man's greatest good is to be wise: while his greatest evil is to suffer pain."

On the contrary, Guilt is a greater evil than punishment, as was stated in the First Part (Q. 48, A. 6). But sorrow or pain belongs to the punishment of sin, just as the enjoyment of changeable things is an evil of guilt. For Augustine says (De Vera Relig. xii): "What is pain of the soul, except for the soul to be deprived of that which it was wont to enjoy, or had hoped to enjoy? And this is all that is called evil, i.e. sin, and the punishment of sin." Therefore sorrow or pain is not man's greatest evil.

I answer that, It is impossible for any sorrow or pain to be man's greatest evil. For all sorrow or pain is either for something that is truly evil, or for something that is apparently evil, but good in reality. Now pain or sorrow for that which is truly evil cannot be the greatest evil: for there is something worse, namely, either not to reckon as evil that which is really evil, or not to reject it. Again, sorrow or pain, for that which is apparently evil, but really good, cannot be the greatest evil, for it would be worse to be altogether separated from that which is truly good. Hence it is impossible for any sorrow or pain to be man's greatest evil.

Reply Obj. 1: Pleasure and sorrow have two good points in common: namely, a true judgment concerning good and evil; and the right order of the will in approving of good and rejecting evil. Thus it is clear that in pain or sorrow there is a good, by the removal of which they become worse: and yet there is not an evil in every pleasure, by the removal of which the pleasure is better. Consequently, a pleasure can be man's highest good, in the way above stated (Q. 34, A. 3): whereas sorrow cannot be man's greatest evil.

Reply Obj. 2: The very fact of the will being opposed to evil is a good. And for this reason, sorrow or pain cannot be the greatest evil; because it has an admixture of good.

Reply Obj. 3: That which harms the better thing is worse than that which harms the worse. Now a thing is called evil "because it harms," as Augustine says (Enchiridion xii). Therefore that which is an evil to the soul is a greater evil than that which is an evil to the body. Therefore this argument does not prove: nor does Augustine give it as his own, but as taken from another [*Cornelius Celsus]. ______________________

QUESTION 40

OF THE IRASCIBLE PASSIONS, AND FIRST, OF HOPE AND DESPAIR (In Eight Articles)

We must now consider the irascible passions: (1) Hope and despair; (2) Fear and daring; (3) Anger. Under first head there are eight points of inquiry:

(1) Whether hope is the same as desire or cupidity?

(2) Whether hope is in the apprehensive, or in the appetitive faculty?

(3) Whether hope is in dumb animals?

(4) Whether despair is contrary to hope?

(5) Whether experience is a cause of hope?

(6) Whether hope abounds in young men and drunkards?

(7) Concerning the order of hope to love;

(8) Whether love conduces to action? ______________________

FIRST ARTICLE [I-II, Q. 40, Art. 1]

Whether Hope Is the Same As Desire or Cupidity?

Objection 1: It would seem that hope is the same as desire or cupidity. Because hope is reckoned as one of the four principal passions. But Augustine in setting down the four principal passions puts cupidity in the place of hope (De Civ. Dei xiv, 3, 7). Therefore hope is the same as cupidity or desire.

Obj. 2: Further, passions differ according to their objects. But the object of hope is the same as the object of cupidity or desire, viz. the future good. Therefore hope is the same as cupidity or desire.

Obj. 3: If it be said that hope, in addition to desire, denotes the possibility of obtaining the future good; on the contrary, whatever is accidental to the object does not make a different species of passion. But possibility of acquisition is accidental to a future good, which is the object of cupidity or desire, and of hope. Therefore hope does not differ specifically from desire or cupidity.

On the contrary, To different powers belong different species of passions. But hope is in the irascible power; whereas desire or cupidity is in the concupiscible. Therefore hope differs specifically from desire or cupidity.

I answer that, The species of a passion is taken from the object. Now, in the object of hope, we may note four conditions. First, that it is something good; since, properly speaking, hope regards only the good; in this respect, hope differs from fear, which regards evil. Secondly, that it is future; for hope does not regard that which is present and already possessed: in this respect, hope differs from joy which regards a present good. Thirdly, that it must be something arduous and difficult to obtain, for we do not speak of any one hoping for trifles, which are in one's power to have at any time: in this respect, hope differs from desire or cupidity, which regards the future good absolutely: wherefore it belongs to the concupiscible, while hope belongs to the irascible faculty. Fourthly, that this difficult thing is something possible to obtain: for one does not hope for that which one cannot get at all: and, in this respect, hope differs from despair. It is therefore evident that hope differs from desire, as the irascible passions differ from the concupiscible. For this reason, moreover, hope presupposes desire: just as all irascible passions presuppose the passions of the concupiscible faculty, as stated above (Q. 25, A. 1).

Reply Obj. 1: Augustine mentions desire instead of hope, because each regards future good; and because the good which is not arduous is reckoned as nothing: thus implying that desire seems to tend chiefly to the arduous good, to which hope tends likewise.

Reply Obj. 2: The object of hope is the future good considered, not absolutely, but as arduous and difficult of attainment, as stated above.

Reply Obj. 3: The object of hope adds not only possibility to the object of desire, but also difficulty: and this makes hope belong to another power, viz. the irascible, which regards something difficult, as stated in the First Part (Q. 81, A. 2). Moreover, possibility and impossibility are not altogether accidental to the object of the appetitive power: because the appetite is a principle of movement; and nothing is moved to anything except under the aspect of being possible; for no one is moved to that which he reckons impossible to get. Consequently hope differs from despair according to the difference of possible and impossible. ______________________

SECOND ARTICLE [I-II, Q. 40, Art. 2]

Whether Hope Is in the Apprehensive or in the Appetitive Power?

Objection 1: It would seem that hope belongs to the cognitive power. Because hope, seemingly, is a kind of awaiting; for the Apostle says (Rom. 8:25): "If we hope for that which we see not; we wait for it with patience." But awaiting seems to belong to the cognitive power, which we exercise by looking out. Therefore hope belongs to the cognitive power.

Obj. 2: Further, apparently hope is the same as confidence; hence when a man hopes he is said to be confident, as though to hope and to be confident were the same thing. But confidence, like faith, seems to belong to the cognitive power. Therefore hope does too.

Obj. 3: Further, certainty is a property of the cognitive power. But certainty is ascribed to hope. Therefore hope belongs to the cognitive power.

On the contrary, Hope regards good, as stated above (A. 1). Now good, as such, is not the object of the cognitive, but of the appetitive power. Therefore hope belongs, not to the cognitive, but to the appetitive power.

I answer that, Since hope denotes a certain stretching out of the appetite towards good, it evidently belongs to the appetitive power; since movement towards things belongs properly to the appetite: whereas the action of the cognitive power is accomplished not by the movement of the knower towards things, but rather according as the things known are in the knower. But since the cognitive power moves the appetite, by presenting its object to it; there arise in the appetite various movements according to various aspects of the apprehended object. For the apprehension of good gives rise to one kind of movement in the appetite, while the apprehension of evil gives rise to another: in like manner various movements arise from the apprehension of something present and of something future; of something considered absolutely, and of something considered as arduous; of something possible, and of something impossible. And accordingly hope is a movement of the appetitive power ensuing from the apprehension of a future good, difficult but possible to obtain; namely, a stretching forth of the appetite to such a good.

Reply Obj. 1: Since hope regards a possible good, there arises in man a twofold movement of hope; for a thing may be possible to him in two ways, viz. by his own power, or by another's. Accordingly when a man hopes to obtain something by his own power, he is not said to wait for it, but simply to hope for it. But, properly speaking, he is said to await that which he hopes to get by another's help, as though to await (exspectare) implied keeping one's eyes on another (ex alio spectare), in so far as the apprehensive power, by going ahead, not only keeps its eye on the good which man intends to get, but also on the thing by whose power he hopes to get it; according to Ecclus. 51:10, "I looked for the succor of men." Wherefore the movement of hope is sometimes called expectation, on account of the preceding inspection of the cognitive power.

Reply Obj. 2: When a man desires a thing and reckons that he can get it, he believes that he can get it, he believes that he will get it; and from this belief which precedes in the cognitive power, the ensuing movement in the appetite is called confidence. Because the movement of the appetite takes its name from the knowledge that precedes it, as an effect from a cause which is better known; for the apprehensive power knows its own act better than that of the appetite.

Reply Obj. 3: Certainty is ascribed to the movement, not only of the sensitive, but also of the natural appetite; thus we say that a stone is certain to tend downwards. This is owing to the inerrancy which the movement of the sensitive or even natural appetite derives from the certainty of the knowledge that precedes it. ______________________

THIRD ARTICLE [I-II, Q. 40, Art. 3]

Whether Hope Is in Dumb Animals?

Objection 1: It would seem that there is no hope in dumb animals. Because hope is for some future good, as Damascene says (De Fide Orth. ii, 12). But knowledge of the future is not in the competency of dumb animals, whose knowledge is confined to the senses and does not extend to the future. Therefore there is no hope in dumb animals.

Obj. 2: Further, the object of hope is a future good, possible of attainment. But possible and impossible are differences of the true and the false, which are only in the mind, as the Philosopher states (Metaph. vi, 4). Therefore there is no hope in dumb animals, since they have no mind.

Obj. 3: Further, Augustine says (Gen. ad lit. ix, 14) that "animals are moved by the things that they see." But hope is of things unseen: "for what a man seeth, why doth he hope for?" (Rom. 8:24). Therefore there is no hope in dumb animals.

On the contrary, Hope is an irascible passion. But the irascible faculty is in dumb animals. Therefore hope is also.

I answer that, The internal passions of animals can be gathered from their outward movements: from which it is clear that hope is in dumb animals. For if a dog see a hare, or a hawk see a bird, too far off, it makes no movement towards it, as having no hope to catch it: whereas, if it be near, it makes a movement towards it, as being in hopes of catching it. Because as stated above (Q. 1, A. 2; Q. 26, A. 1; Q. 35, A. 1), the sensitive appetite of dumb animals, and likewise the natural appetite of insensible things, result from the apprehension of an intellect, just as the appetite of the intellectual nature, which is called the will. But there is a difference, in that the will is moved by an apprehension of the intellect in the same subject; whereas the movement of the natural appetite results from the apprehension of the separate Intellect, Who is the Author of nature; as does also the sensitive appetite of dumb animals, who act from a certain natural instinct. Consequently, in the actions of irrational animals and of other natural things, we observe a procedure which is similar to that which we observe in the actions of art: and in this way hope and despair are in dumb animals.

Reply Obj. 1: Although dumb animals do not know the future, yet an animal is moved by its natural instinct to something future, as though it foresaw the future. Because this instinct is planted in them by the Divine Intellect that foresees the future.

Reply Obj. 2: The object of hope is not the possible as differentiating the true, for thus the possible ensues from the relation of a predicate to a subject. The object of hope is the possible as compared to a power. For such is the division of the possible given in Metaph. v, 12, i.e. into the two kinds we have just mentioned.

Reply Obj. 3: Although the thing which is future does not come under the object of sight; nevertheless through seeing something present, an animal's appetite is moved to seek or avoid something future. ______________________

FOURTH ARTICLE [I-II, Q. 40, Art. 4]

Whether Despair Is Contrary to Hope?

Objection 1: It would seem that despair is not contrary to hope. Because "to one thing there is one contrary" (Metaph. x, 5). But fear is contrary to hope. Therefore despair is not contrary to hope.

Obj. 2: Further, contraries seem to bear on the same thing. But hope and despair do not bear on the same thing: since hope regards the good, whereas despair arises from some evil that is in the way of obtaining good. Therefore hope is not contrary to despair.

Obj. 3: Further, movement is contrary to movement: while repose is in opposition to movement as a privation thereof. But despair seems to imply immobility rather than movement. Therefore it is not contrary to hope, which implies movement of stretching out towards the hoped-for good.

On the contrary, The very name of despair (desperatio) implies that it is contrary to hope (spes).

I answer that, As stated above (Q. 23, A. 2), there is a twofold contrariety of movements. One is in respect of approach to contrary terms: and this contrariety alone is to be found in the concupiscible passions, for instance between love and hatred. The other is according to approach and withdrawal with regard to the same term; and is to be found in the irascible passions, as stated above (Q. 23, A. 2). Now the object of hope, which is the arduous good, has the character of a principle of attraction, if it be considered in the light of something attainable; and thus hope tends thereto, for it denotes a kind of approach. But in so far as it is considered as unobtainable, it has the character of a principle of repulsion, because, as stated in Ethic. iii, 3, "when men come to an impossibility they disperse." And this is how despair stands in regard to this object, wherefore it implies a movement of withdrawal: and consequently it is contrary to hope, as withdrawal is to approach.

Reply Obj. 1: Fear is contrary to hope, because their objects, i.e. good and evil, are contrary: for this contrariety is found in the irascible passions, according as they ensue from the passions of the concupiscible. But despair is contrary to hope, only by contrariety of approach and withdrawal.

Reply Obj. 2: Despair does not regard evil as such; sometimes however it regards evil accidentally, as making the difficult good impossible to obtain. But it can arise from the mere excess of good.

Reply Obj. 3: Despair implies not only privation of hope, but also a recoil from the thing desired, by reason of its being esteemed impossible to get. Hence despair, like hope, presupposes desire; because we neither hope for nor despair of that which we do not desire to have. For this reason, too, each of them regards the good, which is the object of desire. ______________________

FIFTH ARTICLE [I-II, Q. 40, Art. 5]

Whether Experience Is a Cause of Hope?

Objection 1: It would seem that experience is not a cause of hope. Because experience belongs to the cognitive power; wherefore the Philosopher says (Ethic. ii, 1) that "intellectual virtue needs experience and time." But hope is not in the cognitive power, but in the appetite, as stated above (A. 2). Therefore experience is not a cause of hope.

Obj. 2: Further, the Philosopher says (Rhet. ii, 13) that "the old are slow to hope, on account of their experience"; whence it seems to follow that experience causes want of hope. But the same cause is not productive of opposites. Therefore experience is not a cause of hope.

Obj. 3: Further, the Philosopher says (De Coel. ii, 5) that "to have something to say about everything, without leaving anything out, is sometimes a proof of folly." But to attempt everything seems to point to great hopes; while folly arises from inexperience. Therefore inexperience, rather than experience, seems to be a cause of hope.

On the contrary, The Philosopher says (Ethic. iii, 8) "some are hopeful, through having been victorious often and over many opponents": which seems to pertain to experience. Therefore experience is a cause of hope.

I answer that, As stated above (A. 1), the object of hope is a future good, difficult but possible to obtain. Consequently a thing may be a cause of hope, either because it makes something possible to a man: or because it makes him think something possible. In the first way hope is caused by everything that increases a man's power; e.g. riches, strength, and, among others, experience: since by experience man acquires the faculty of doing something easily, and the result of this is hope. Wherefore Vegetius says (De Re Milit. i): "No one fears to do that which he is sure of having learned well."

In the second way, hope is caused by everything that makes man think that he can obtain something: and thus both teaching and persuasion may be a cause of hope. And then again experience is a cause of hope, in so far as it makes him reckon something possible, which before his experience he looked upon as impossible. However, in this way, experience can cause a lack of hope: because just as it makes a man think possible what he had previously thought impossible; so, conversely, experience makes a man consider as impossible that which hitherto he had thought possible. Accordingly experience causes hope in two ways, despair in one way: and for this reason we may say rather that it causes hope.

Reply Obj. 1: Experience in matters pertaining to action not only produces knowledge; it also causes a certain habit, by reason of custom, which renders the action easier. Moreover, the intellectual virtue itself adds to the power of acting with ease: because it shows something to be possible; and thus is a cause of hope.

Reply Obj. 2: The old are wanting in hope because of their experience, in so far as experience makes them think something impossible. Hence he adds (Rhet. ii, 13) that "many evils have befallen them."

Reply Obj. 3: Folly and inexperience can be a cause of hope accidentally as it were, by removing the knowledge which would help one to judge truly a thing to be impossible. Wherefore inexperience is a cause of hope, for the same reason as experience causes lack of hope. ______________________

SIXTH ARTICLE [I-II, Q. 40, Art. 6]

Whether Hope Abounds in Young Men and Drunkards?

Objection 1: It would seem that youth and drunkenness are not causes of hope. Because hope implies certainty and steadiness; so much so that it is compared to an anchor (Heb. 6:19). But young men and drunkards are wanting in steadiness; since their minds are easily changed. Therefore youth and drunkenness are not causes of hope.

Obj. 2: Further, as stated above (A. 5), the cause of hope is chiefly whatever increases one's power. But youth and drunkenness are united to weakness. Therefore they are not causes of hope.

Obj. 3: Further, experience is a cause of hope, as stated above (A. 5). But youth lacks experience. Therefore it is not a cause of hope.

On the contrary, The Philosopher says (Ethic. iii, 8) that "drunken men are hopeful": and (Rhet. ii, 12) that "the young are full of hope."

I answer that, Youth is a cause of hope for three reasons, as the Philosopher states in Rhet. ii, 12: and these three reasons may be gathered from the three conditions of the good which is the object of hope--namely, that it is future, arduous and possible, as stated above (A. 1). For youth has much of the future before it, and little of the past: and therefore since memory is of the past, and hope of the future, it has little to remember and lives very much in hope. Again, youths, on account of the heat of their nature, are full of spirit; so that their heart expands: and it is owing to the heart being expanded that one tends to that which is arduous; wherefore youths are spirited and hopeful. Likewise they who have not suffered defeat, nor had experience of obstacles to their efforts, are prone to count a thing possible to them. Wherefore youths, through inexperience of obstacles and of their own shortcomings, easily count a thing possible; and consequently are of good hope. Two of these causes are also in those who are in drink--viz. heat and high spirits, on account of wine, and heedlessness of dangers and shortcomings. For the same reason all foolish and thoughtless persons attempt everything and are full of hope.

Reply Obj. 1: Although youths and men in drink lack steadiness in reality, yet they are steady in their own estimation, for they think that they will steadily obtain that which they hope for.

In like manner, in reply to the Second Objection, we must observe that young people and men in drink are indeed unsteady in reality: but, in their own estimation, they are capable, for they know not their shortcomings.

Reply Obj. 3: Not only experience, but also lack of experience, is, in some way, a cause of hope, as explained above (A. 5, ad 3). ______________________

SEVENTH ARTICLE [I-II, Q. 40, Art. 7]

Whether Hope Is a Cause of Love?

Objection 1: It would seem that hope is not a cause of love. Because, according to Augustine (De Civ. Dei xiv, 7, 9), love is the first of the soul's emotions. But hope is an emotion of the soul. Therefore love precedes hope, and consequently hope does not cause love.

Obj. 2: Further, desire precedes hope. But desire is caused by love, as stated above (Q. 25, A. 2). Therefore hope, too, follows love, and consequently is not its cause.

Obj. 3: Further, hope causes pleasure, as stated above (Q. 32, A. 3). But pleasure is only of the good that is loved. Therefore love precedes hope.

On the contrary, The gloss commenting on Matt. 1:2, "Abraham begot Isaac, and Isaac begot Jacob," says, i.e. "faith begets hope, and hope begets charity." But charity is love. Therefore love is caused by hope.

I answer that, Hope can regard two things. For it regards as its object, the good which one hopes for. But since the good we hope for is something difficult but possible to obtain; and since it happens sometimes that what is difficult becomes possible to us, not through ourselves but through others; hence it is that hope regards also that by which something becomes possible to us.

In so far, then, as hope regards the good we hope to get, it is caused by love: since we do not hope save for that which we desire and love. But in so far as hope regards one through whom something becomes possible to us, love is caused by hope, and not vice versa. Because by the very fact that we hope that good will accrue to us through someone, we are moved towards him as to our own good; and thus we begin to love him. Whereas from the fact that we love someone we do not hope in him, except accidentally, that is, in so far as we think that he returns our love. Wherefore the fact of being loved by another makes us hope in him; but our love for him is caused by the hope we have in him.

Wherefore the Replies to the Objections are evident. ______________________

EIGHTH ARTICLE [I-II, Q. 40, Art. 8]

Whether Hope Is a Help or a Hindrance to Action?

Objection 1: It would seem that hope is not a help but a hindrance to action. Because hope implies security. But security begets negligence which hinders action. Therefore hope is a hindrance to action.

Obj. 2: Further, sorrow hinders action, as stated above (Q. 37, A. 3). But hope sometimes causes sorrow: for it is written (Prov. 13:12): "Hope that is deferred afflicteth the soul." Therefore hope hinders action.

Obj. 3: Further, despair is contrary to hope, as stated above (A. 4). But despair, especially in matters of war, conduces to action; for it is written (2 Kings 2:26), that "it is dangerous to drive people to despair." Therefore hope has a contrary effect, namely, by hindering action.

On the contrary, It is written (1 Cor. 9:10) that "he that plougheth should plough in hope . . . to receive fruit": and the same applies to all other actions.

I answer that, Hope of its very nature is a help to action by making it more intense: and this for two reasons. First, by reason of its object, which is a good, difficult but possible. For the thought of its being difficult arouses our attention; while the thought that it is possible is no drag on our effort. Hence it follows that by reason of hope man is intent on his action. Secondly, on account of its effect. Because hope, as stated above (Q. 32, A. 3), causes pleasure; which is a help to action, as stated above (Q. 33, A. 4). Therefore hope is conducive to action.

Reply Obj. 1: Hope regards a good to be obtained; security regards an evil to be avoided. Wherefore security seems to be contrary to fear rather than to belong to hope. Yet security does not beget negligence, save in so far as it lessens the idea of difficulty: whereby it also lessens the character of hope: for the things in which a man fears no hindrance, are no longer looked upon as difficult.

Reply Obj. 2: Hope of itself causes pleasure; it is by accident that it causes sorrow, as stated above (Q. 32, A. 3, ad 2).

Reply Obj. 3: Despair threatens danger in war, on account of a certain hope that attaches to it. For they who despair of flight, strive less to fly, but hope to avenge their death: and therefore in this hope they fight the more bravely, and consequently prove dangerous to the foe. ______________________

QUESTION 41

OF FEAR, IN ITSELF (In Four Articles)

We must now consider, in the first place, fear; and, secondly, daring. With regard to fear, four things must be considered: (1) Fear, in itself; (2) Its object; (3) Its cause; (4) Its effect. Under the first head there are four points of inquiry:

(1) Whether fear is a passion of the soul?

(2) Whether fear is a special passion?

(3) Whether there is a natural fear?

(4) Of the species of fear. ______________________

FIRST ARTICLE [I-II, Q. 41, Art. 1]

Whether Fear Is a Passion of the Soul?

Objection 1: It would seem that fear is not a passion of the soul. For Damascene says (De Fide Orth. iii, 23) that "fear is a power, by way of systole"--i.e. of contraction--"desirous of vindicating nature." But no virtue is a passion, as is proved in Ethic. ii, 5. Therefore fear is not a passion.

Obj. 2: Further, every passion is an effect due to the presence of an agent. But fear is not of something present, but of something future, as Damascene declares (De Fide Orth. ii, 12). Therefore fear is not a passion.

Obj. 3: Further, every passion of the soul is a movement of the sensitive appetite, in consequence of an apprehension of the senses. But sense apprehends, not the future but the present. Since, then, fear is of future evil, it seems that it is not a passion of the soul.

On the contrary, Augustine (De Civ. Dei xiv, 5, seqq.) reckons fear among the other passions of the soul.

I answer that, Among the other passions of the soul, after sorrow, fear chiefly has the character of passion. For as we have stated above (Q. 22), the notion of passion implies first of all a movement of a passive power--i.e. of a power whose object is compared to it as its active principle: since passion is the effect of an agent. In this way, both to feel and to understand are passions. Secondly, more properly speaking, passion is a movement of the appetitive power; and more properly still, it is a movement of an appetitive power that has a bodily organ, such movement being accompanied by a bodily transmutation. And, again, most properly those movements are called passions, which imply some deterioration. Now it is evident that fear, since it regards evil, belongs to the appetitive power, which of itself regards good and evil. Moreover, it belongs to the sensitive appetite: for it is accompanied by a certain transmutation--i.e. contraction--as Damascene says (Cf. Obj. 1). Again, it implies relation to evil as overcoming, so to speak, some particular good. Wherefore it has most properly the character of passion; less, however, than sorrow, which regards the present evil: because fear regards future evil, which is not so strong a motive as present evil.

Reply Obj. 1: Virtue denotes a principle of action: wherefore, in so far as the interior movements of the appetitive faculty are principles of external action, they are called virtues. But the Philosopher denies that passion is a virtue by way of habit.

Reply Obj. 2: Just as the passion of a natural body is due to the bodily presence of an agent, so is the passion of the soul due to the agent being present to the soul, although neither corporally nor really present: that is to say, in so far as the evil which is really future, is present in the apprehension of the soul.

Reply Obj. 3: The senses do not apprehend the future: but from apprehending the present, an animal is moved by natural instinct to hope for a future good, or to fear a future evil. ______________________

SECOND ARTICLE [I-II, Q. 41, Art. 2]

Whether Fear Is a Special Passion?

Objection 1: It would seem that fear is not a special passion. For Augustine says (QQ. 83, qu. 33) that "the man who is not distraught by fear, is neither harassed by desire, nor wounded by sickness"--i.e. sorrow--"nor tossed about in transports of empty joys." Wherefore it seems that, if fear be set aside, all the other passions are removed. Therefore fear is not a special but a general passion.

Obj. 2: Further, the Philosopher says (Ethic. vi, 2) that "pursuit and avoidance in the appetite are what affirmation and denial are in the intellect." But denial is nothing special in the intellect, as neither is affirmation, but something common to many. Therefore neither is avoidance anything special in the appetite. But fear is nothing but a kind of avoidance of evil. Therefore it is not a special passion.

Obj. 3: Further, if fear were a special passion, it would be chiefly in the irascible part. But fear is also in the concupiscible: since the Philosopher says (Rhet. ii, 5) that "fear is a kind of sorrow"; and Damascene says (De Fide Orth. iii, 23) that fear is "a power of desire": and both sorrow and desire are in the concupiscible faculty, as stated above (Q. 23, A. 4). Therefore fear is not a special passion, since it belongs to different powers.

On the contrary, Fear is condivided with the other passions of the soul, as is clear from Damascene (De Fide Orth. ii, 12, 15).

I answer that, The passions of the soul derive their species from their objects: hence that is a special passion, which has a special object. Now fear has a special object, as hope has. For just as the object of hope is a future good, difficult but possible to obtain; so the object of fear is a future evil, difficult and irresistible. Consequently fear is a special passion of the soul.

Reply Obj. 1: All the passions of the soul arise from one source, viz. love, wherein they are connected with one another. By reason of this connection, when fear is put aside, the other passions of the soul are dispersed; not, however, as though it were a general passion.

Reply Obj. 2: Not every avoidance in the appetite is fear, but avoidance of a special object, as stated. Wherefore, though avoidance be something common, yet fear is a special passion.

Reply Obj. 3: Fear is nowise in the concupiscible: for it regards evil, not absolutely, but as difficult or arduous, so as to be almost unavoidable. But since the irascible passions arise from the passions of the concupiscible faculty, and terminate therein, as stated above (Q. 25, A. 1); hence it is that what belongs to the concupiscible is ascribed to fear. For fear is called sorrow, in so far as the object of fear causes sorrow when present: wherefore the Philosopher says (Rhet. ii, 5) that fear arises "from the representation of a future evil which is either corruptive or painful." In like manner desire is ascribed by Damascene to fear, because just as hope arises from the desire of good, so fear arises from avoidance of evil; while avoidance of evil arises from the desire of good, as is evident from what has been said above (Q. 25, A. 2; Q. 29, A. 2; Q. 36, A. 2). ______________________

THIRD ARTICLE [I-II, Q. 41, Art. 3]

Whether There Is a Natural Fear?

Objection 1: It would seem that there is a natural fear. For Damascene says (De Fide Orth. iii, 23) that "there is a natural fear, through the soul refusing to be severed from the body."

Obj. 2: Further, fear arises from love, as stated above (A. 2, ad 1). But there is a natural love, as Dionysius says (Div. Nom. iv). Therefore there is also a natural fear.

Obj. 3: Further, fear is opposed to hope, as stated above (Q. 40, A. 4, ad 1). But there is a hope of nature, as is evident from Rom. 4:18, where it is said of Abraham that "against hope" of nature, "he believed in hope" of grace. Therefore there is also a fear of nature.

On the contrary, That which is natural is common to things animate and inanimate. But fear is not in things inanimate. Therefore there is no natural fear.

I answer that, A movement is said to be natural, because nature inclines thereto. Now this happens in two ways. First, so that it is entirely accomplished by nature, without any operation of the apprehensive faculty: thus to have an upward movement is natural to fire, and to grow is the natural movement of animals and plants. Secondly, a movement is said to be natural, if nature inclines thereto, though it be accomplished by the apprehensive faculty alone: since, as stated above (Q. 10, A. 1), the movements of the cognitive and appetitive faculties are reducible to nature as to their first principle. In this way, even the acts of the apprehensive power, such as understanding, feeling, and remembering, as well as the movements of the animal appetite, are sometimes said to be natural.

And in this sense we may say that there is a natural fear; and it is distinguished from non-natural fear, by reason of the diversity of its object. For, as the Philosopher says (Rhet. ii, 5), there is a fear of "corruptive evil," which nature shrinks from on account of its natural desire to exist; and such fear is said to be natural. Again, there is a fear of "painful evil," which is repugnant not to nature, but to the desire of the appetite; and such fear is not natural. In this sense we have stated above (Q. 26, A. 1; Q. 30, A. 3; Q. 31, A. 7) that love, desire, and pleasure are divisible into natural and non-natural.

But in the first sense of the word "natural," we must observe that certain passions of the soul are sometimes said to be natural, as love, desire, and hope; whereas the others cannot be called natural. The reason of this is because love and hatred, desire and avoidance, imply a certain inclination to pursue what is good or to avoid what is evil; which inclination is to be found in the natural appetite also. Consequently there is a natural love; while we may also speak of desire and hope as being even in natural things devoid of knowledge. On the other hand the other passions of the soul denote certain movements, whereto the natural inclination is nowise sufficient. This is due either to the fact that perception or knowledge is essential to these passions (thus we have said, Q. 31, AA. 1, 3; Q. 35, A. 1, that apprehension is a necessary condition of pleasure and sorrow), wherefore things devoid of knowledge cannot be said to take pleasure or to be sorrowful: or else it is because such like movements are contrary to the very nature of natural inclination: for instance, despair flies from good on account of some difficulty; and fear shrinks from repelling a contrary evil; both of which are contrary to the inclination of nature. Wherefore such like passions are in no way ascribed to inanimate beings.

Thus the Replies to the Objections are evident. ______________________

FOURTH ARTICLE [I-II, Q. 41, Art. 4]

Whether the Species of Fear Are Suitably Assigned?

Objection 1: It would seem that six species of fear are unsuitably assigned by Damascene (De Fide Orth. ii, 15); namely, "laziness, shamefacedness, shame, amazement, stupor, and anxiety." Because, as the Philosopher says (Rhet. ii, 5), "fear regards a saddening evil." Therefore the species of fear should correspond to the species of sorrow. Now there are four species of sorrow, as stated above (Q. 35, A. 8). Therefore there should only be four species of fear corresponding to them.

Obj. 2: Further, that which consists in an action of our own is in our power. But fear regards an evil that surpasses our power, as stated above (A. 2). Therefore laziness, shamefacedness, and shame, which regard our own actions, should not be reckoned as species of fear.

Obj. 3: Further, fear is of the future, as stated above (AA. 1, 2). But "shame regards a disgraceful deed already done," as Gregory of Nyssa [*Nemesius, De Nat. Hom. xx.] says. Therefore shame is not a species of fear.

Obj. 4: Further, fear is only of evil. But amazement and stupor regard great and unwonted things, whether good or evil. Therefore amazement and stupor are not species of fear.

Obj. 5: Further, Philosophers have been led by amazement to seek the truth, as stated in the beginning of Metaph. But fear leads to flight rather than to search. Therefore amazement is not a species of fear.

On the contrary suffices the authority of Damascene and Gregory of Nyssa [*Nemesius] (Cf. Obj. 1, 3).

I answer that, As stated above (A. 2), fear regards a future evil which surpasses the power of him that fears, so that it is irresistible. Now man's evil, like his good, may be considered either in his action or in external things. In his action he has a twofold evil to fear. First, there is the toil that burdens his nature: and hence arises laziness, as when a man shrinks from work for fear of too much toil. Secondly, there is the disgrace which damages him in the opinion of others. And thus, if disgrace is feared in a deed that is yet to be done, there is shamefacedness; if, however, it be a deed already done, there is shame.

On the other hand, the evil that consists in external things may surpass man's faculty of resistance in three ways. First by reason of its magnitude; when, that is to say, a man considers some great evil the outcome of which he is unable to gauge: and then there is amazement. Secondly, by reason of its being unwonted; because, to wit, some unwonted evil arises before us, and on that account is great in our estimation: and then there is stupor, which is caused by the representation of something unwonted. Thirdly, by reason of its being unforeseen: thus future misfortunes are feared, and fear of this kind is called anxiety.

Reply Obj. 1: Those species of sorrow given above are not derived from the diversity of objects, but from the diversity of effects, and for certain special reasons. Consequently there is no need for those species of sorrow to correspond with these species of fear, which are derived from the proper division of the object of fear itself.

Reply Obj. 2: A deed considered as being actually done, is in the power of the doer. But it is possible to take into consideration something connected with the deed, and surpassing the faculty of the doer, for which reason he shrinks from the deed. It is in this sense that laziness, shamefacedness, and shame are reckoned as species of fear.

Reply Obj. 3: The past deed may be the occasion of fear of future reproach or disgrace: and in this sense shame is a species of fear.

Reply Obj. 4: Not every amazement and stupor are species of fear, but that amazement which is caused by a great evil, and that stupor which arises from an unwonted evil. Or else we may say that, just as laziness shrinks from the toil of external work, so amazement and stupor shrink from the difficulty of considering a great and unwonted thing, whether good or evil: so that amazement and stupor stand in relation to the act of the intellect, as laziness does to external work.

Reply Obj. 5: He who is amazed shrinks at present from forming a judgment of that which amazes him, fearing to fall short of the truth, but inquires afterwards: whereas he who is overcome by stupor fears both to judge at present, and to inquire afterwards. Wherefore amazement is a beginning of philosophical research: whereas stupor is a hindrance thereto. ______________________

QUESTION 42

OF THE OBJECT OF FEAR (In Six Articles)

We must now consider the object of fear: under which head there are six points of inquiry:

(1) Whether good or evil is the object of fear?

(2) Whether evil of nature is the object of fear?

(3) Whether the evil of sin is an object of fear?

(4) Whether fear itself can be feared?

(5) Whether sudden things are especially feared?

(6) Whether those things are more feared against which there is no remedy? ______________________

FIRST ARTICLE [I-II, Q. 42, Art. 1]

Whether the Object of Fear Is Good or Evil?

Objection 1: It would seem that good is the object of fear. For Augustine says (QQ. 83, qu. 83) that "we fear nothing save to lose what we love and possess, or not to obtain that which we hope for." But that which we love is good. Therefore fear regards good as its proper object.

Obj. 2: Further, the Philosopher says (Rhet. ii, 5) that "power and to be above another is a thing to be feared." But this is a good thing. Therefore good is the object of fear.

Obj. 3: Further, there can be no evil in God. But we are commanded to fear God, according to Ps. 33:10: "Fear the Lord, all ye saints." Therefore even the good is an object of fear.

On the contrary, Damascene says (De Fide Orth. ii, 12) that fear is of future evil.

I answer that, Fear is a movement of the appetitive power. Now it belongs to the appetitive power to pursue and to avoid, as stated in Ethic. vi, 2: and pursuit is of good, while avoidance is of evil. Consequently whatever movement of the appetitive power implies pursuit, has some good for its object: and whatever movement implies avoidance, has an evil for its object. Wherefore, since fear implies an avoidance, in the first place and of its very nature it regards evil as its proper object.

It can, however, regard good also, in so far as referable to evil. This can be in two ways. In one way, inasmuch as an evil causes privation of good. Now a thing is evil from the very fact that it is a privation of some good. Wherefore, since evil is shunned because it is evil, it follows that it is shunned because it deprives one of the good that one pursues through love thereof. And in this sense Augustine says that there is no cause for fear, save loss of the good we love.

In another way, good stands related to evil as its cause: in so far as some good can by its power bring harm to the good we love: and so, just as hope, as stated above (Q. 40, A. 7), regards two things, namely, the good to which it tends, and the thing through which there is a hope of obtaining the desired good; so also does fear regard two things, namely, the evil from which it shrinks, and that good which, by its power, can inflict that evil. In this way God is feared by man, inasmuch as He can inflict punishment, spiritual or corporal. In this way, too, we fear the power of man; especially when it has been thwarted, or when it is unjust, because then it is more likely to do us a harm.

In like manner one fears to be over another, i.e. to lean on another, so that it is in his power to do us a harm: thus a man fears another, who knows him to be guilty of a crime, lest he reveal it to others.

This suffices for the Replies to the Objections. ______________________

SECOND ARTICLE [I-II, Q. 42, Art. 2]

Whether Evil of Nature Is an Object of Fear?

Objection 1: It would seem that evil of nature is not an object of fear. For the Philosopher says (Rhet. ii, 5) that "fear makes us take counsel." But we do not take counsel about things which happen naturally, as stated in Ethic. iii, 3. Therefore evil of nature is not an object of fear.

Obj. 2: Further, natural defects such as death and the like are always threatening man. If therefore such like evils were an object of fear, man would needs be always in fear.

Obj. 3: Further, nature does not move to contraries. But evil of nature is an effect of nature. Therefore if a man shrinks from such like evils through fear thereof, this is not an effect of nature. Therefore natural fear is not of the evil of nature; and yet it seems that it should be.

On the contrary, The Philosopher says (Ethic. iii, 6) that "the most terrible of all things is death," which is an evil of nature.

I answer that, As the Philosopher says (Rhet. ii, 5), fear is caused by the "imagination of a future evil which is either corruptive or painful." Now just as a painful evil is that which is contrary to the will, so a corruptive evil is that which is contrary to nature: and this is the evil of nature. Consequently evil of nature can be the object of fear.

But it must be observed that evil of nature sometimes arises from a natural cause; and then it is called evil of nature, not merely from being a privation of the good of nature, but also from being an effect of nature; such are natural death and other like defects. But sometimes evil of nature arises from a non-natural cause; such as violent death inflicted by an assailant. In either case evil of nature is feared to a certain extent, and to a certain extent not. For since fear arises "from the imagination of future evil," as the Philosopher says (Rhet. ii, 5), whatever removes the imagination of the future evil, removes fear also. Now it may happen in two ways that an evil may not appear as about to be. First, through being remote and far off: for, on account of the distance, such a thing is considered as though it were not to be. Hence we either do not fear it, or fear it but little; for, as the Philosopher says (Rhet. ii, 5), "we do not fear things that are very far off; since all know that they shall die, but as death is not near, they heed it not." Secondly, a future evil is considered as though it were not to be, on account of its being inevitable, wherefore we look upon it as already present. Hence the Philosopher says (Rhet. ii, 5) that "those who are already on the scaffold, are not afraid," seeing that they are on the very point of a death from which there is no escape; "but in order that a man be afraid, there must be some hope of escape for him."

Consequently evil of nature is not feared if it be not apprehended as future: but if evil of nature, that is corruptive, be apprehended as near at hand, and yet with some hope of escape, then it will be feared.

Reply Obj. 1: The evil of nature sometimes is not an effect of nature, as stated above. But in so far as it is an effect of nature, although it may be impossible to avoid it entirely, yet it may be possible to delay it. And with this hope one may take counsel about avoiding it.

Reply Obj. 2: Although evil of nature ever threatens, yet it does not always threaten from near at hand: and consequently it is not always feared.

Reply Obj. 3: Death and other defects of nature are the effects of the common nature; and yet the individual nature rebels against them as far as it can. Accordingly, from the inclination of the individual nature arise pain and sorrow for such like evils, when present; fear when threatening in the future. ______________________

THIRD ARTICLE [I-II, Q. 42, Art. 3]

Whether the Evil of Sin Is an Object of Fear?

Objection 1: It would seem that the evil of sin can be an object of fear. For Augustine says on the canonical Epistle of John (Tract. ix), that "by chaste fear man fears to be severed from God." Now nothing but sin severs us from God; according to Isa. 59:2: "Your iniquities have divided between you and your God." Therefore the evil of sin can be an object of fear.

Obj. 2: Further, Cicero says (Quaest. Tusc. iv, 4, 6) that "we fear when they are yet to come, those things which give us pain when they are present." But it is possible for one to be pained or sorrowful on account of the evil of sin. Therefore one can also fear the evil of sin.

Obj. 3: Further, hope is contrary to fear. But the good of virtue can be the object of hope, as the Philosopher declares (Ethic. ix, 4): and the Apostle says (Gal. 5:10): "I have confidence in you in the Lord, that you will not be of another mind." Therefore fear can regard evil of sin.

Obj. 4: Further, shame is a kind of fear, as stated above (Q. 41, A. 4). But shame regards a disgraceful deed, which is an evil of sin. Therefore fear does so likewise.

On the contrary, The Philosopher says (Rhet. ii, 5) that "not all evils are feared, for instance that someone be unjust or slow."

I answer that, As stated above (Q. 40, A. 1; Q. 41, A. 2), as the object of hope is a future good difficult but possible to obtain, so the object of fear is a future evil, arduous and not to be easily avoided. From this we may gather that whatever is entirely subject to our power and will, is not an object of fear; and that nothing gives rise to fear save what is due to an external cause. Now human will is the proper cause of the evil of sin: and consequently evil of sin, properly speaking, is not an object of fear.

But since the human will may be inclined to sin by an extrinsic cause; if this cause have a strong power of inclination, in that respect a man may fear the evil of sin, in so far as it arises from that extrinsic cause: as when he fears to dwell in the company of wicked men, lest he be led by them to sin. But, properly speaking, a man thus disposed, fears the being led astray rather than the sin considered in its proper nature, i.e. as a voluntary act; for considered in this light it is not an object of fear to him.

Reply Obj. 1: Separation from God is a punishment resulting from sin: and every punishment is, in some way, due to an extrinsic cause.

Reply Obj. 2: Sorrow and fear agree in one point, since each regards evil: they differ, however, in two points. First, because sorrow is about present evil, whereas fear is future evil. Secondly, because sorrow, being in the concupiscible faculty, regards evil absolutely; wherefore it can be about any evil, great or small; whereas fear, being in the irascible part, regards evil with the addition of a certain arduousness or difficulty; which difficulty ceases in so far as a thing is subject to the will. Consequently not all things that give us pain when they are present, make us fear when they are yet to come, but only some things, namely, those that are difficult.

Reply Obj. 3: Hope is of good that is obtainable. Now one may obtain a good either of oneself, or through another: and so, hope may be of an act of virtue, which lies within our own power. On the other hand, fear is of an evil that does not lie in our own power: and consequently the evil which is feared is always from an extrinsic cause; while the good that is hoped for may be both from an intrinsic and from an extrinsic cause.

Reply Obj. 4: As stated above (Q. 41, A. 4, ad 2, 3), shame is not fear of the very act of sin, but of the disgrace or ignominy which arises therefrom, and which is due to an extrinsic cause. ______________________

FOURTH ARTICLE [I-II, Q. 42, Art. 4]

Whether Fear Itself Can Be Feared?

Objection 1: It would seem that fear cannot be feared. For whatever is feared, is prevented from being lost, through fear thereof: thus a man who fears to lose his health, keeps it, through fearing its loss. If therefore a man be afraid of fear, he will keep himself from fear by being afraid: which seems absurd.

Obj. 2: Further, fear is a kind of flight. But nothing flies from itself. Therefore fear cannot be the object of fear.

Obj. 3: Further, fear is about the future. But fear is present to him that fears. Therefore it cannot be the object of his fear.

On the contrary, A man can love his own love, and can grieve at his own sorrow. Therefore, in like manner, he can fear his own fear.

I answer that, As stated above (A. 3), nothing can be an object of fear, save what is due to an extrinsic cause; but not that which ensues from our own will. Now fear partly arises from an extrinsic cause, and is partly subject to the will. It is due to an extrinsic cause, in so far as it is a passion resulting from the imagination of an imminent evil. In this sense it is possible for fear to be the object of fear, i.e. a man may fear lest he should be threatened by the necessity of fearing, through being assailed by some great evil. It is subject to the will, in so far as the lower appetite obeys reason; wherefore man is able to drive fear away. In this sense fear cannot be the object of fear, as Augustine says (QQ. 83, qu. 33). Lest, however, anyone make use of his arguments, in order to prove that fear cannot be at all be the object of fear, we must add a solution to the same.

Reply Obj. 1: Not every fear is identically the same; there are various fears according to the various objects of fear. Nothing, then, prevents a man from keeping himself from fearing one thing, by fearing another, so that the fear which he has preserves him from the fear which he has not.

Reply Obj. 2: Since fear of an imminent evil is not identical with the fear of the fear of imminent evil; it does not follow that a thing flies from itself, or that it is the same flight in both cases.

Reply Obj. 3: On account of the various kinds of fear already alluded to (ad 2) a man's present fear may have a future fear for its object. ______________________

FIFTH ARTICLE [I-II, Q. 42, Art. 5]

Whether Sudden Things Are Especially Feared?

Objection 1: It would seem that unwonted and sudden things are not especially feared. Because, as hope is about good things, so fear is about evil things. But experience conduces to the increase of hope in good things. Therefore it also adds to fear in evil things.

Obj. 2: Further, the Philosopher says (Rhet. ii, 5) that "those are feared most, not who are quick-tempered, but who are gentle and cunning." Now it is clear that those who are quick-tempered are more subject to sudden emotions. Therefore sudden things are less to be feared.

Obj. 3: Further, we think less about things that happen suddenly. But the more we think about a thing, the more we fear it; hence the Philosopher says (Ethic. iii, 8) that "some appear to be courageous through ignorance, but as soon as they discover that the case is different from what they expected, they run away." Therefore sudden things are feared less.

On the contrary, Augustine says (Confess. ii, 6): "Fear is startled at things unwonted and sudden, which endanger things beloved, and takes forethought for their safety."

I answer that, As stated above (A. 3; Q. 41, A. 2), the object of fear is an imminent evil, which can be repelled, but with difficulty. Now this is due to one of two causes: to the greatness of the evil, or to the weakness of him that fears; while unwontedness and suddenness conduce to both of these causes. First, it helps an imminent evil to seem greater. Because all material things, whether good or evil, the more we consider them, the smaller they seem. Consequently, just as sorrow for a present evil is mitigated in course of time, as Cicero states (De Quaest. Tusc. iii, 30); so, too, fear of a future evil is diminished by thinking about it beforehand. Secondly, unwontedness and suddenness increase the weakness of him that fears, in so far as they deprive him of the remedies with which he might otherwise provide himself to forestall the coming evil, were it not for the evil taking him by surprise.

Reply Obj. 1: The object of hope is a good that is possible to obtain. Consequently whatever increases a man's power, is of a nature to increase hope, and, for the same reason, to diminish fear, since fear is about an evil which cannot be easily repelled. Since, therefore, experience increases a man's power of action, therefore, as it increases hope, so does it diminish fear.

Reply Obj. 2: Those who are quick-tempered do not hide their anger; wherefore the harm they do others is not so sudden, as not to be foreseen. On the other hand, those who are gentle or cunning hide their anger; wherefore the harm which may be impending from them, cannot be foreseen, but takes one by surprise. For this reason the Philosopher says that such men are feared more than others.

Reply Obj. 3: Bodily good or evil, considered in itself, seems greater at first. The reason for this is that a thing is more obvious when seen in juxtaposition with its contrary. Hence, when a man passes unexpectedly from penury to wealth, he thinks more of his wealth on account of his previous poverty: while, on the other hand, the rich man who suddenly becomes poor, finds poverty all the more disagreeable. For this reason sudden evil is feared more, because it seems more to be evil. However, it may happen through some accident that the greatness of some evil is hidden; for instance if the foe hides himself in ambush: and then it is true that evil inspires greater fear through being much thought about. ______________________

SIXTH ARTICLE [I-II, Q. 42, Art. 6]

Whether Those Things Are More Feared, for Which There Is No Remedy?

Objection 1: It would seem that those things are not more to be feared, for which there is no remedy. Because it is a condition of fear, that there be some hope of safety, as stated above (A. 2). But an evil that cannot be remedied leaves no hope of escape. Therefore such things are not feared at all.

Obj. 2: Further, there is no remedy for the evil of death: since, in the natural course of things, there is no return from death to life. And yet death is not the most feared of all things, as the Philosopher says (Rhet. ii, 5). Therefore those things are not feared most, for which there is no remedy.

Obj. 3: Further, the Philosopher says (Ethic. i, 6) that "a thing which lasts long is no better than that which lasts but one day: nor is that which lasts for ever any better than that which is not everlasting": and the same applies to evil. But things that cannot be remedied seem to differ from other things, merely in the point of their lasting long or for ever. Consequently they are not therefore any worse or more to be feared.

On the contrary, the Philosopher says (Rhet. ii, 5) that "those things are most to be feared which when done wrong cannot be put right . . . or for which there is no help, or which are not easy."

I answer that, The object of fear is evil: consequently whatever tends to increase evil, conduces to the increase of fear. Now evil is increased not only in its species of evil, but also in respect of circumstances, as stated above (Q. 18, A. 3). And of all the circumstances, longlastingness, or even everlastingness, seems to have the greatest bearing on the increase of evil. Because things that exist in time are measured, in a way, according to the duration of time: wherefore if it be an evil to suffer something for a certain length of time, we should reckon the evil doubled, if it be suffered for twice that length of time. And accordingly, to suffer the same thing for an infinite length of time, i.e. for ever, implies, so to speak, an infinite increase. Now those evils which, after they have come, cannot be remedied at all, or at least not easily, are considered as lasting for ever or for a long time: for which reason they inspire the greatest fear.

Reply Obj. 1: Remedy for an evil is twofold. One, by which a future evil is warded off from coming. If such a remedy be removed, there is an end to hope and consequently to fear; wherefore we do not speak now of remedies of that kind. The other remedy is one by which an already present evil is removed: and of such a remedy we speak now.

Reply Obj. 2: Although death be an evil without remedy, yet, since it threatens not from near, it is not feared, as stated above (A. 2).

Reply Obj. 3: The Philosopher is speaking there of things that are good in themselves, i.e., good specifically. And such like good is no better for lasting long or for ever: its goodness depends on its very nature. ______________________

QUESTION 43

OF THE CAUSE OF FEAR (In Two Articles)

We must now consider the cause of fear: under which head there are two points of inquiry:

(1) Whether love is the cause of fear?

(2) Whether defect is the cause of fear? ______________________

FIRST ARTICLE [I-II, Q. 43, Art. 1]

Whether Love Is the Cause of Fear?

Objection 1: It would seem that love is not the cause of fear. For that which leads to a thing is its cause. But "fear leads to the love of charity" as Augustine says on the canonical epistle of John (Tract. ix). Therefore fear is the cause of love, and not conversely.

Obj. 2: Further, the Philosopher says (Rhet. ii, 5) that "those are feared most from whom we dread the advent of some evil." But the dread of evil being caused by someone, makes us hate rather than love him. Therefore fear is caused by hate rather than by love.

Obj. 3: Further, it has been stated above (Q. 42, A. 3) that those things which occur by our own doing are not fearful. But that which we do from love, is done from our inmost heart. Therefore fear is not caused by love.

On the contrary, Augustine says (QQ. 83, qu. 33): "There can be no doubt that there is no cause for fear save the loss of what we love, when we possess it, or the failure to obtain what we hope for." Therefore all fear is caused by our loving something: and consequently love is the cause of fear.

I answer that, The objects of the soul's passions stand in relation thereto as the forms to things natural or artificial: because the passions of the soul take their species from their objects, as the aforesaid things do from their forms. Therefore, just as whatever is a cause of the form, is a cause of the thing constituted by that form, so whatever is a cause, in any way whatever, of the object, is a cause of the passion. Now a thing may be a cause of the object, either by way of efficient cause, or by way of material disposition. Thus the object of pleasure is good apprehended as suitable and conjoined: and its efficient cause is that which causes the conjunction, or the suitableness, or goodness, or apprehension of that good thing; while its cause by way of material disposition, is a habit or any sort of disposition by reason of which this conjoined good becomes suitable or is apprehended as such.

Accordingly, as to the matter in question, the object of fear is something reckoned as an evil to come, near at hand and difficult to avoid. Therefore that which can inflict such an evil, is the efficient cause of the object of fear, and, consequently, of fear itself. While that which renders a man so disposed that thing is such an evil to him, is a cause of fear and of its object, by way of material disposition. And thus it is that love causes fear: since it is through his loving a certain good, that whatever deprives a man of that good is an evil to him, and that consequently he fears it as an evil.

Reply Obj. 1: As stated above (Q. 42, A. 1), fear, of itself and in the first place, regards the evil from which it recoils as being contrary to some loved good: and thus fear, of itself, is born of love. But, in the second place, it regards the cause from which that evil ensues: so that sometimes, accidentally, fear gives rise to love; in so far as, for instance, through fear of God's punishments, man keeps His commandments, and thus begins to hope, while hope leads to love, as stated above (Q. 40, A. 7).

Reply Obj. 2: He, from whom evil is expected, is indeed hated at first; but afterwards, when once we begin to hope for good from him, we begin to love him. But the good, the contrary evil of which is feared, was loved from the beginning.

Reply Obj. 3: This argument is true of that which is the efficient cause of the evil to be feared: whereas love causes fear by way of material disposition, as stated above. ______________________

SECOND ARTICLE [I-II, Q. 43, Art. 2]

Whether Defect Is the Cause of Fear?

Objection 1: It would seem that defect is not a cause of fear. Because those who are in power are very much feared. But defect is contrary to power. Therefore defect is not a cause of fear.

Obj. 2: Further, the defect of those who are already being executed is extreme. But such like do not fear as stated in Rhet. ii, 5. Therefore defect is not a cause of fear.

Obj. 3: Further, contests arise from strength not from defect. But "those who contend fear those who contend with them" (Rhet. ii, 5). Therefore defect is not a cause of fear.

On the contrary, Contraries ensue from contrary causes. But "wealth, strength, a multitude of friends, and power drive fear away" (Rhet. ii, 5). Therefore fear is caused by lack of these.

I answer that, As stated above (A. 1), fear may be set down to a twofold cause: one is by way of a material disposition, on the part of him that fears; the other is by way of efficient cause, on the part of the person feared. As to the first then, some defect is, of itself, the cause of fear: for it is owing to some lack of power that one is unable easily to repulse a threatening evil. And yet, in order to cause fear, this defect must be according to a measure. For the defect which causes fear of a future evil, is less than the defect caused by evil present, which is the object of sorrow. And still greater would be the defect, if perception of the evil, or love of the good whose contrary is feared, were entirely absent.

But as to the second, power and strength are, of themselves, the cause of fear: because it is owing to the fact that the cause apprehended as harmful is powerful, that its effect cannot be repulsed. It may happen, however, in this respect, that some defect causes fear accidentally, in so far as owing to some defect someone wishes to hurt another; for instance, by reason of injustice, either because that other has already done him a harm, or because he fears to be harmed by him.

Reply Obj. 1: This argument is true of the cause of fear, on the part of the efficient cause.

Reply Obj. 2: Those who are already being executed, are actually suffering from a present evil; wherefore their defect exceeds the measure of fear.

Reply Obj. 3: Those who contend with one another are afraid, not on account of the power which enables them to contend: but on account of the lack of power, owing to which they are not confident of victory. ______________________

QUESTION 44

OF THE EFFECTS OF FEAR (In Four Articles)

We must now consider the effects of fear: under which head there are four points of inquiry:

(1) Whether fear causes contraction?

(2) Whether it makes men suitable for counsel?

(3) Whether it makes one tremble?

(4) Whether it hinders action? ______________________

FIRST ARTICLE [I-II, Q. 44, Art. 1]

Whether Fear Causes Contraction?

Objection 1: It would seem that fear does not cause contraction. For when contraction takes place, the heat and vital spirits are withdrawn inwardly. But accumulation of heat and vital spirits in the interior parts of the body, dilates the heart unto endeavors of daring, as may be seen in those who are angered: while the contrary happens in those who are afraid. Therefore fear does not cause contraction.

Obj. 2: Further, when, as a result of contraction, the vital spirits and heat are accumulated in the interior parts, man cries out, as may be seen in those who are in pain. But those who fear utter nothing: on the contrary they lose their speech. Therefore fear does not cause contraction.

Obj. 3: Further, shame is a kind of fear, as stated above (Q. 41, A. 4). But "those who are ashamed blush," as Cicero (De Quaest. Tusc. iv, 8), and the Philosopher (Ethic. iv, 9) observe. But blushing is an indication, not of contraction, but of the reverse. Therefore contraction is not an effect of fear.

On the contrary, Damascene says (De Fide Orth. ii, 23) that "fear is a power according to systole," i.e. contraction.

I answer that, As stated above (Q. 28, A. 5), in the passions of the soul, the formal element is the movement of the appetitive power, while the bodily transmutation is the material element. Both of these are mutually proportionate; and consequently the bodily transmutation assumes a resemblance to and the very nature of the appetitive movement. Now, as to the appetitive movement of the soul, fear implies a certain contraction: the reason of which is that fear arises from the imagination of some threatening evil which is difficult to repel, as stated above (Q. 41, A. 2). But that a thing be difficult to repel is due to lack of power, as stated above (Q. 43, A. 2): and the weaker a power is, the fewer the things to which it extends. Wherefore from the very imagination that causes fear there ensues a certain contraction in the appetite. Thus we observe in one who is dying that nature withdraws inwardly, on account of the lack of power: and again we see the inhabitants of a city, when seized with fear, leave the outskirts, and, as far as possible, make for the inner quarters. It is in resemblance to this contraction, which pertains to the appetite of the soul, that in fear a similar contraction of heat and vital spirits towards the inner parts takes place in regard to the body.

Reply Obj. 1: As the Philosopher says (De Problem. xxvii, 3), although in those who fear, the vital spirits recede from outer to the inner parts of the body, yet the movement of vital spirits is not the same in those who are angry and those who are afraid. For in those who are angry, by reason of the heat and subtlety of the vital spirits, which result from the craving for vengeance, the inward movement has an upward direction: wherefore the vital spirits and heat concentrate around the heart: the result being that an angry man is quick and brave in attacking. But in those who are afraid, on account of the condensation caused by cold, the vital spirits have a downward movement; the said cold being due to the imagined lack of power. Consequently the heat and vital spirits abandon the heart instead of concentrating around it: the result being that a man who is afraid is not quick to attack, but is more inclined to run away.

Reply Obj. 2: To everyone that is in pain, whether man or animal, it is natural to use all possible means of repelling the harmful thing that causes pain but its presence: thus we observe that animals, when in pain, attack with their jaws or with their horns. Now the greatest help for all purposes, in animals, is heat and vital spirits: wherefore when they are in pain, their nature stores up the heat and vital spirits within them, in order to make use thereof in repelling the harmful object. Hence the Philosopher says (De Problem. xxvii, 9) when the vital spirits and heat are concentrated together within, they require to find a vent in the voice: for which reason those who are in pain can scarcely refrain from crying aloud. On the other hand, in those who are afraid, the internal heat and vital spirits move from the heart downwards, as stated above (ad 1): wherefore fear hinders speech which ensues from the emission of the vital spirits in an upward direction through the mouth: the result being that fear makes its subject speechless. For this reason, too, fear "makes its subject tremble," as the Philosopher says (De Problem. xxvii, 1, 6, 7).

Reply Obj. 3: Mortal perils are contrary not only to the appetite of the soul, but also to nature. Consequently in such like fear, there is contraction not only in the appetite, but also in the corporeal nature: for when an animal is moved by the imagination of death, it experiences a contraction of heat towards the inner parts of the body, as though it were threatened by a natural death. Hence it is that "those who are in fear of death turn pale" (Ethic. iv, 9). But the evil that shame fears, is contrary, not to nature, but only to the appetite of the soul. Consequently there results a contraction in this appetite, but not in the corporeal nature; in fact, the soul, as though contracted in itself, is free to set the vital spirits and heat in movement, so that they spread to the outward parts of the body: the result being that those who are ashamed blush. ______________________