Whether Delight Is in the Intellectual Appetite?
Objection 1: It would seem that delight is not in the intellectual
appetite. Because the Philosopher says (Rhet. i, 11) that "delight is
a sensible movement." But sensible movement is not in an intellectual
power. Therefore delight is not in the intellectual appetite.
Obj. 2: Further, delight is a passion. But every passion is in the
sensitive appetite. Therefore delight is only in the sensitive
appetite.
Obj. 3: Further, delight is common to us and to the irrational
animals. Therefore it is not elsewhere than in that power which we
have in common with irrational animals.
_On the contrary,_ It is written (Ps. 36:4): "Delight in the Lord."
But the sensitive appetite cannot reach to God; only the intellectual
appetite can. Therefore delight can be in the intellectual appetite.
_I answer that,_ As stated above (A. 3), a certain delight arises
from the apprehension of the reason. Now on the reason apprehending
something, not only the sensitive appetite is moved, as regards its
application to some particular thing, but also the intellectual
appetite, which is called the will. And accordingly in the
intellectual appetite or will there is that delight which is called
joy, but not bodily delight.
However, there is this difference of delight in either power, that
delight of the sensitive appetite is accompanied by a bodily
transmutation, whereas delight of the intellectual appetite is
nothing but the mere movement of the will. Hence Augustine says (De
Civ. Dei xiv, 6) that "desire and joy are nothing else but a volition
of consent to the things we wish."
Reply Obj. 1: In this definition of the Philosopher, he uses the word
"sensible" in its wide acceptation for any kind of perception. For he
says (Ethic. x, 4) that "delight is attendant upon every sense, as it
is also upon every act of the intellect and contemplation." Or we may
say that he is defining delight of the sensitive appetite.
Reply Obj. 2: Delight has the character of passion, properly
speaking, when accompanied by bodily transmutation. It is not thus in
the intellectual appetite, but according to simple movement: for thus
it is also in God and the angels. Hence the Philosopher says (Ethic.
vii, 14) that "God rejoices by one simple act": and Dionysius says at
the end of _De Coel. Hier.,_ that "the angels are not susceptible to
our passible delight, but rejoice together with God with the gladness
of incorruption."
Reply Obj. 3: In us there is delight, not only in common with dumb
animals, but also in common with angels. Wherefore Dionysius says (De
Coel. Hier.) that "holy men often take part in the angelic delights."
Accordingly we have delight, not only in the sensitive appetite,
which we have in common with dumb animals, but also in the
intellectual appetite, which we have in common with the angels.
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