Whether Delight Is Required for Happiness?
Objection 1: It would seem that delight is not required for happiness.
For Augustine says (De Trin. i, 8) that "vision is the entire reward
of faith." But the prize or reward of virtue is happiness, as the
Philosopher clearly states (Ethic. i, 9). Therefore nothing besides
vision is required for happiness.
Obj. 2: Further, happiness is "the most self-sufficient of all
goods," as the Philosopher declares (Ethic. i, 7). But that which
needs something else is not self-sufficient. Since then the essence
of happiness consists in seeing God, as stated above (Q. 3, A. 8);
it seems that delight is not necessary for happiness.
Obj. 3: Further, the "operation of bliss or happiness should be
unhindered" (Ethic. vii, 13). But delight hinders the operation of
the intellect: since it destroys the estimate of prudence (Ethic. vi,
5). Therefore delight is not necessary for happiness.
_On the contrary,_ Augustine says (Confess. x, 23) that happiness is
"joy in truth."
_I answer that,_ One thing may be necessary for another in four ways.
First, as a preamble and preparation to it: thus instruction is
necessary for science. Secondly, as perfecting it: thus the soul is
necessary for the life of the body. Thirdly, as helping it from
without: thus friends are necessary for some undertaking. Fourthly,
as something attendant on it: thus we might say that heat is
necessary for fire. And in this way delight is necessary for
happiness. For it is caused by the appetite being at rest in the good
attained. Wherefore, since happiness is nothing else but the
attainment of the Sovereign Good, it cannot be without concomitant
delight.
Reply Obj. 1: From the very fact that a reward is given to anyone,
the will of him who deserves it is at rest, and in this consists
delight. Consequently, delight is included in the very notion of
reward.
Reply Obj. 2: The very sight of God causes delight. Consequently, he
who sees God cannot need delight.
Reply Obj. 3: Delight that is attendant upon the operation of the
intellect does not hinder it, rather does it perfect it, as stated in
_Ethic._ x, 4: since what we do with delight, we do with greater care
and perseverance. On the other hand, delight which is extraneous to
the operation is a hindrance thereto: sometimes by distracting the
attention because, as already observed, we are more attentive to
those things that delight us; and when we are very attentive to one
thing, we must needs be less attentive to another: sometimes on
account of opposition; thus a sensual delight that is contrary to
reason, hinders the estimate of prudence more than it hinders the
estimate of the speculative intellect.
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