Of the Cause of Pleasure

Of the Cause of Pleasure — St. Thomas Aquinas asks: Whether operation is the proper cause of pleasure?; Whether movement is a cause of pleasure?; Whether hope and memory causes pleasure?; Whether sadness causes pleasure?; Whether the actions of others are a cause of pleasure to us?; Whether doing good to another is a cause of pleasure?; Whether likeness is a cause of pleasure?; Whether wonder is a cause of pleasure?.

We must now consider the causes of pleasure: and under this head there are eight points of inquiry:

Article 1: Whether operation is the proper cause of pleasure?

The Philosopher says (Ethic. vii, 12,13; x, 4) that "pleasure is a connatural and uninterrupted operation."

As stated above (), two things are requisite for pleasure: namely, the attainment of the suitable good, and knowledge of this attainment. Now each of these consists in a kind of operation: because actual knowledge is an operation; and the attainment of the suitable good is by means of an operation. Moreover, the proper operation itself is a suitable good. Wherefore every pleasure must needs be the result of some operation.

Article 2: Whether movement is a cause of pleasure?

Augustine says (Confess. viii, 3): "What means this, O Lord my God, whereas Thou art everlasting joy to Thyself, and some things around Thee evermore rejoice in Thee? What means this, that this portion of things ebbs and flows alternately displeased and reconciled?" From these words we gather that man rejoices and takes pleasure in some kind of alterations: and therefore movement seems to cause pleasure.

Three things are requisite for pleasure; two, i.e. the one that is pleased and the pleasurable object conjoined to him; and a third, which is knowledge of this conjunction: and in respect of these three, movement is pleasant, as the Philosopher says (Ethic. vii, 14 and Rhetor. i, 11). For as far as we who feel pleasure are concerned, change is pleasant to us because our nature is changeable: for which reason that which is suitable to us at one time is not suitable at another; thus to warm himself at a fire is suitable to man in winter but not in summer. Again, on the part of the pleasing good which is united to us, change is pleasant. Because the continued action of an agent increases its effect: thus the longer a person remains near the fire, the more he is warmed and dried. Now the natural mode of being consists in a certain measure; and therefore when the continued presence of a pleasant object exceeds the measure of one's natural mode of being, the removal of that object becomes pleasant. On the part of the knowledge itself (change becomes pleasant), because man desires to know something whole and perfect: when therefore a thing cannot be apprehended all at once as a whole, change in such a thing is pleasant, so that one part may pass and another succeed, and thus the whole be perceived. Hence Augustine says (Confess. iv, 11): "Thou wouldst not have the syllables stay, but fly away, that others may come, and thou hear the whole. And so whenever any one thing is made up of many, all of which do not exist together, all would please collectively more than they do severally, if all could be perceived collectively."

If therefore there be any thing, whose nature is unchangeable; the natural mode of whose being cannot be exceeded by the continuation of any pleasing object; and which can behold the whole object of its delight at once---to such a one change will afford no delight. And the more any pleasures approach to this, the more are they capable of being continual.

Article 3: Whether hope and memory causes pleasure?

It is written (Rom. 12:12): "Rejoicing in hope"; and (Ps. 76:4): "I remembered God, and was delighted."

Pleasure is caused by the presence of suitable good, in so far as it is felt, or perceived in any way. Now a thing is present to us in two ways. First, in knowledge---i.e. according as the thing known is in the knower by its likeness; secondly, in reality---i.e. according as one thing is in real conjunction of any kind with another, either actually or potentially. And since real conjunction is greater than conjunction by likeness, which is the conjunction of knowledge; and again, since actual is greater than potential conjunction: therefore the greatest pleasure is that which arises from sensation which requires the presence of the sensible object. The second place belongs to the pleasure of hope, wherein there is pleasurable conjunction, not only in respect of apprehension, but also in respect of the faculty or power of obtaining the pleasurable object. The third place belongs to the pleasure of memory, which has only the conjunction of apprehension.

Article 4: Whether sadness causes pleasure?

It is written (Ps. 41:4): "My tears have been my bread day and night": where bread denotes the refreshment of pleasure. Therefore tears, which arise from sadness, can give pleasure.

Sadness may be considered in two ways: as existing actually, and as existing in the memory: and in both ways sadness can cause pleasure. Because sadness, as actually existing, causes pleasure, inasmuch as it brings to mind that which is loved, the absence of which causes sadness; and yet the mere thought of it gives pleasure. The recollection of sadness becomes a cause of pleasure, on account of the deliverance which ensued: because absence of evil is looked upon as something good; wherefore so far as a man thinks that he has been delivered from that which caused him sorrow and pain, so much reason has he to rejoice. Hence Augustine says in De Civ. Dei xxii, 31 [*Gregory, Moral. iv.] that "oftentimes in joy we call to mind sad things . . . and in the season of health we recall past pains without feeling pain . . . and in proportion are the more filled with joy and gladness": and again (Confess. viii, 3) he says that "the more peril there was in the battle, so much the more joy will there be in the triumph."

Article 5: Whether the actions of others are a cause of pleasure to us?

It is written in the second canonical epistle of John (verse 4): "I was exceeding glad that I found thy children walking in truth."

As stated above (; ), two things are requisite for pleasure, namely, the attainment of one's proper good, and the knowledge of having obtained it. Wherefore the action of another may cause pleasure to us in three ways. First, from the fact that we obtain some good through the action of another. And in this way, the actions of those who do some good to us, are pleasing to us: since it is pleasant to be benefited by another. Secondly, from the fact that another's action makes us to know or appreciate our own good: and for this reason men take pleasure in being praised or honored by others, because, to wit, they thus become aware of some good existing in themselves. And since this appreciation receives greater weight from the testimony of good and wise men, hence men take greater pleasure in being praised and honored by them. And because a flatterer appears to praise, therefore flattery is pleasing to some. And as love is for something good, while admiration is for something great, so it is pleasant to be loved and admired by others, inasmuch as a man thus becomes aware of his own goodness or greatness, through their giving pleasure to others. Thirdly, from the fact that another's actions, if they be good, are reckoned as one's own good, by reason of the power of love, which makes a man to regard his friend as one with himself. And on account of hatred, which makes one to reckon another's good as being in opposition to oneself, the evil action of an enemy becomes an object of pleasure: whence it is written (1 Cor. 13:6) that charity "rejoiceth not in iniquity, but rejoiceth with the truth."

Article 6: Whether doing good to another is a cause of pleasure?

The Philosopher says (Polit. ii, 2) that "it is most pleasant to give presents or assistance to friends and strangers."

Doing good to another may give pleasure in three ways. First, in consideration of the effect, which is the good conferred on another. In this respect, inasmuch as through being united to others by love, we look upon their good as being our own, we take pleasure in the good we do to others, especially to our friends, as in our own good. Secondly, in consideration of the end; as when a man, from doing good to another, hopes to get some good for himself, either from God or from man: for hope is a cause of pleasure. Thirdly, in consideration of the principle: and thus, doing good to another, can give pleasure in respect of a threefold principle. One is the faculty of doing good: and in this regard, doing good to another becomes pleasant, in so far as it arouses in man an imagination of abundant good existing in him, whereof he is able to give others a share. Wherefore men take pleasure in their children, and in their own works, as being things on which they bestow a share of their own good. Another principle is man's habitual inclination to do good, by reason of which doing good becomes connatural to him: for which reason the liberal man takes pleasure in giving to others. The third principle is the motive: for instance when a man is moved by one whom he loves, to do good to someone: for whatever we do or suffer for a friend is pleasant, because love is the principal cause of pleasure.

Article 7: Whether likeness is a cause of pleasure?

Likeness is a cause of love, as above stated (): and love is the cause of pleasure. Therefore likeness is a cause of pleasure.

Likeness is a kind of unity; hence that which is like us, as being one with us, causes pleasure; just at it causes love, as stated above (). And if that which is like us does not hurt our own good, but increase it, it is pleasurable simply; for instance one man in respect of another, one youth in relation to another. But if it be hurtful to our own good, thus accidentally it causes disgust or sadness, not as being like and one with us, but as hurtful to that which is yet more one with us.

Now it happens in two ways that something like is hurtful to our own good. First, by destroying the measure of our own good, by a kind of excess; because good, especially bodily good, as health, is conditioned by a certain measure: wherefore superfluous good or any bodily pleasure, causes disgust. Secondly, by being directly contrary to one's own good: thus a potter dislikes other potters, not because they are potters, but because they deprive him of his own excellence or profits, which he seeks as his own good.

Article 8: Whether wonder is a cause of pleasure?

The Philosopher says (Rhet. i, 11) that wonder is the cause of pleasure.

It is pleasant to get what one desires, as stated above (): and therefore the greater the desire for the thing loved, the greater the pleasure when it is attained: indeed the very increase of desire brings with it an increase of pleasure, according as it gives rise to the hope of obtaining that which is loved, since it was stated above () that desire resulting from hope is a cause of pleasure. Now wonder is a kind of desire for knowledge; a desire which comes to man when he sees an effect of which the cause either is unknown to him, or surpasses his knowledge or faculty of understanding. Consequently wonder is a cause of pleasure, in so far as it includes a hope of getting the knowledge which one desires to have. For this reason whatever is wonderful is pleasing, for instance things that are scarce. Also, representations of things, even of those which are not pleasant in themselves, give rise to pleasure; for the soul rejoices in comparing one thing with another, because comparison of one thing with another is the proper and connatural act of the reason, as the Philosopher says (Poet. iv). This again is why "it is more delightful to be delivered from great danger, because it is something wonderful," as stated in Rhetor. i, 11.