Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that bodily and sensible pleasures are greater than spiritual and intelligible pleasures. For all men seek some pleasure, according to the Philosopher (Ethic. x, 2,4). But more seek sensible pleasures, than intelligible spiritual pleasures. Therefore bodily pleasures are greater.

Objection 2: Further, the greatness of a cause is known by its effect. But bodily pleasures have greater effects; since "they alter the state of the body, and in some they cause madness" (Ethic. vii, 3). Therefore bodily pleasures are greater.

Objection 3: Further, bodily pleasures need to be tempered and checked, by reason of their vehemence: whereas there is no need to check spiritual pleasures. Therefore bodily pleasures are greater.

On the contrary, It is written (Ps. 118:103): "How sweet are Thy words to my palate; more than honey to my mouth!" And the Philosopher says (Ethic. x, 7) that "the greatest pleasure is derived from the operation of wisdom."

I answer that, As stated above (Article 1), pleasure arises from union with a suitable object perceived or known. Now, in the operations of the soul, especially of the sensitive and intellectual soul, it must be noted that, since they do not pass into outward matter, they are acts or perfections of the agent, e.g. to understand, to feel, to will and the like: because actions which pass into outward matter, are actions and perfections rather of the matter transformed; for "movement is the act produced by the mover in the thing moved" (Phys. iii, 3). Accordingly the aforesaid actions of the sensitive and intellectual soul, are themselves a certain good of the agent, and are known by sense and intellect. Wherefore from them also does pleasure arise, and not only from their objects.

If therefore we compare intellectual pleasures with sensible pleasures, according as we delight in the very actions, for instance in sensitive and in intellectual knowledge; without doubt intellectual pleasures are much greater than sensible pleasures. For man takes much more delight in knowing something, by understanding it, than in knowing something by perceiving it with his sense. Because intellectual knowledge is more perfect; and because it is better known, since the intellect reflects on its own act more than sense does. Moreover intellectual knowledge is more beloved: for there is no one who would not forfeit his bodily sight rather than his intellectual vision, as beasts or fools are deprived thereof, as Augustine says in De Civ. Dei (De Trin. xiv, 14).

If, however, intellectual spiritual pleasures be compared with sensible bodily pleasures, then, in themselves and absolutely speaking, spiritual pleasures are greater. And this appears from the consideration of the three things needed for pleasure, viz. the good which is brought into conjunction, that to which it is conjoined, and the conjunction itself. For spiritual good is both greater and more beloved than bodily good: a sign whereof is that men abstain from even the greatest bodily pleasures, rather than suffer loss of honor which is an intellectual good. Likewise the intellectual faculty is much more noble and more knowing than the sensitive faculty. Also the conjunction is more intimate, more perfect and more firm. More intimate, because the senses stop at the outward accidents of a thing, whereas the intellect penetrates to the essence; for the object of the intellect is "what a thing is." More perfect, because the conjunction of the sensible to the sense implies movement, which is an imperfect act: wherefore sensible pleasures are not perceived all at once, but some part of them is passing away, while some other part is looked forward to as yet to be realized, as is manifest in pleasures of the table and in sexual pleasures: whereas intelligible things are without movement: hence pleasures of this kind are realized all at once. More firm; because the objects of bodily pleasure are corruptible, and soon pass away; whereas spiritual goods are incorruptible.

On the other hand, in relation to us, bodily pleasures are more vehement, for three reasons. First, because sensible things are more known to us, than intelligible things. Secondly, because sensible pleasures, through being passions of the sensitive appetite, are accompanied by some alteration in the body: whereas this does not occur in spiritual pleasures, save by reason of a certain reaction of the superior appetite on the lower. Thirdly, because bodily pleasures are sought as remedies for bodily defects or troubles, whence various griefs arise. Wherefore bodily pleasures, by reason of their succeeding griefs of this kind, are felt the more, and consequently are welcomed more than spiritual pleasures, which have no contrary griefs, as we shall state farther on (Question 35, Article 5).

Reply to Objection 1: The reason why more seek bodily pleasures is because sensible goods are known better and more generally: and, again, because men need pleasures as remedies for many kinds of sorrow and sadness: and since the majority cannot attain spiritual pleasures, which are proper to the virtuous, hence it is that they turn aside to seek those of the body.

Reply to Objection 2: Bodily transmutation arises more from bodily pleasures, inasmuch as they are passions of the sensitive appetite.

Reply to Objection 3: Bodily pleasures are realized in the sensitive faculty which is governed by reason: wherefore they need to be tempered and checked by reason. But spiritual pleasures are in the mind, which is itself the rule: wherefore they are in themselves both sober and moderate.

Articulus 5

Argumentum 1

Ad quintum sic proceditur. Videtur quod delectationes corporales et sensibiles sint maiores delectationibus spiritualibus intelligibilibus. Omnes enim aliquam delectationem sequuntur, secundum philosophum, in X ethic..

Sed plures sequuntur delectationes sensibiles, quam delectationes spirituales intelligibiles. Ergo delectationes corporales sunt maiores.

Argumentum 2

Praeterea, magnitudo causae ex effectu cognoscitur.

Sed delectationes corporales habent fortiores effectus, transmutant enim corpus, et quibusdam insanias faciunt, ut dicitur in VII ethic..

Ergo delectationes corporales sunt fortiores.

Argumentum 3

Praeterea, delectationes corporales oportet temperare et refraenare, propter earum vehementiam. Sed delectationes spirituales non oportet refraenare.

Ergo delectationes corporales sunt maiores.

Sed Contra

Sed contra est quod dicitur in Psalmo CXVIII, quam dulcia faucibus meis eloquia tua, super mel ori meo.

Et philosophus dicit, in X ethic., quod maxima delectatio est quae est secundum operationem sapientiae.

Corpus

Respondeo dicendum quod, sicut iam dictum est, delectatio provenit ex coniunctione convenientis quae sentitur vel cognoscitur. In operibus autem animae, praecipue sensitivae et intellectivae, est hoc considerandum, quod, cum non transeant in materiam exteriorem, sunt actus vel perfectiones operantis, scilicet intelligere, sentire, velle, et huiusmodi, nam actiones quae transeunt in exteriorem materiam, magis sunt actiones et perfectiones materiae transmutatae; motus enim est actus mobilis a movente. Sic igitur praedictae actiones animae sensitivae et intellectivae, et ipsae sunt quoddam bonum operantis, et sunt etiam cognitae per sensum vel intellectum.

Unde etiam ex ipsis consurgit delectatio, et non solum ex eorum obiectis.

Si igitur comparentur delectationes intelligibiles delectationibus sensibilibus, secundum quod delectamur in ipsis actionibus, puta in cognitione sensus et in cognitione intellectus; non est dubium quod multo sunt maiores delectationes intelligibiles quam sensibiles. Multo enim magis delectatur homo de hoc quod cognoscit aliquid intelligendo, quam de hoc quod cognoscit aliquid sentiendo. Quia intellectualis cognitio et perfectior est, et etiam magis cognoscitur, quia intellectus magis reflectitur supra actum suum quam sensus. Est etiam cognitio intellectiva magis dilecta, nullus enim est qui non magis vellet carere visu corporali quam visu intellectuali, eo modo quo bestiae vel stulti carent, sicut Augustinus dicit, in libro de CIV. Dei.

Sed si comparentur delectationes intelligibiles spirituales delectationibus sensibilibus corporalibus, sic, secundum se et simpliciter loquendo, delectationes spirituales sunt maiores.

Et hoc apparet secundum tria quae requiruntur ad delectationem, scilicet bonum coniunctum, et id cui coniungitur, et ipsa coniunctio. Nam ipsum bonum spirituale et est maius quam corporale bonum; et est magis dilectum. Cuius signum est quod homines etiam a maximis corporalibus voluptatibus abstinent, ut non perdant honorem, qui est bonum intelligibile.

Similiter etiam ipsa pars intellectiva est multo nobilior, et magis cognoscitiva, quam pars sensitiva. Coniunctio etiam utriusque est magis intima, et magis perfecta, et magis firma.

Intimior quidem est, quia sensus sistit circa exteriora accidentia rei, intellectus vero penetrat usque ad rei essentiam; obiectum enim intellectus est quod quid est. Perfectior autem est, quia coniunctioni sensibilis ad sensum adiungitur motus, qui est actus imperfectus, unde et delectationes sensibiles non sunt totae simul, sed in eis aliquid pertransit, et aliquid expectatur consummandum, ut patet in delectatione ciborum et venereorum. Sed intelligibilia sunt absque motu, unde delectationes tales sunt totae simul. Est etiam firmior, quia delectabilia corporalia sunt corruptibilia, et cito deficiunt; bona vero spiritualia sunt incorruptibilia.

Sed quoad nos, delectationes corporales sunt magis vehementes, propter tria. Primo, quia sensibilia sunt magis nota, quoad nos, quam intelligibilia. Secundo etiam, quia delectationes sensibiles, cum sint passiones sensitivi appetitus, sunt cum aliqua transmutatione corporali. Quod non contingit in delectationibus spiritualibus, nisi per quandam redundantiam a superiori appetitu in inferiorem. Tertio, quia delectationes corporales appetuntur ut medicinae quaedam contra corporales defectus vel molestias, ex quibus tristitiae quaedam consequuntur. Unde delectationes corporales, tristitiis huiusmodi supervenientes, magis sentiuntur, et per consequens magis acceptantur, quam delectationes spirituales quae non habent tristitias contrarias, ut infra dicetur.

Ad 1

Ad primum ergo dicendum quod ideo plures sequuntur delectationes corporales, quia bona sensibilia sunt magis et pluribus nota. Et etiam quia homines indigent delectationibus ut medicinis contra multiplices dolores et tristitias, et cum plures hominum non possint attingere ad delectationes spirituales, quae sunt propriae virtuosorum, consequens et quod declinent ad corporales.

Ad 2

Ad secundum dicendum quod transmutatio corporis magis contingit ex delectationibus corporalibus, inquantum sunt passiones appetitus sensitivi.

Ad 3

Ad tertium dicendum quod delectationes corporales sunt secundum partem sensitivam, quae regulatur ratione, et ideo indigent temperari et refraenari per rationem. Sed delectationes spirituales sunt secundum mentem, quae est ipsa regula, unde sunt secundum seipsas sobriae et moderatae.