Whether Bodily and Sensible Pleasures Are Greater Than Spiritual and
Intellectual Pleasures?
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.
Obj. 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.
Obj. 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 (A. 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 (Q. 35, A. 5).
Reply Obj. 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 Obj. 2: Bodily transmutation arises more from bodily
pleasures, inasmuch as they are passions of the sensitive appetite.
Reply Obj. 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.
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