Whether Doing Good to Another Is a Cause of Pleasure?
Objection 1: It would seem that doing good to another is not a cause
of pleasure. Because pleasure is caused by one's obtaining one's
proper good, as stated above (AA. 1, 5; Q. 31, A. 1). But doing good
pertains not to the obtaining but to the spending of one's proper
good. Therefore it seems to be the cause of sadness rather than of
pleasure.
Obj. 2: Further, the Philosopher says (Ethic. iv, 1) that
"illiberality is more connatural to man than prodigality." Now it is
a mark of prodigality to do good to others; while it is a mark of
illiberality to desist from doing good. Since therefore everyone
takes pleasure in a connatural operation, as stated in _Ethic._ vii,
14 and x, 4, it seems that doing good to others is not a cause of
pleasure.
Obj. 3: Further, contrary effects proceed from contrary causes. But
man takes a natural pleasure in certain kinds of ill-doing, such as
overcoming, contradicting or scolding others, or, if he be angry, in
punishing them, as the Philosopher says (Rhet. i, 11). Therefore
doing good to others is a cause of sadness rather than pleasure.
_On the contrary,_ The Philosopher says (Polit. ii, 2) that "it is
most pleasant to give presents or assistance to friends and
strangers."
_I answer that,_ 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.
Reply Obj. 1: Spending gives pleasure as showing forth one's good.
But in so far as it empties us of our own good it may be a cause of
sadness; for instance when it is excessive.
Reply Obj. 2: Prodigality is an excessive spending, which is
unnatural: wherefore prodigality is said to be contrary to nature.
Reply Obj. 3: To overcome, to contradict, and to punish, give
pleasure, not as tending to another's ill, but as pertaining to one's
own good, which man loves more than he hates another's ill. For it is
naturally pleasant to overcome, inasmuch as it makes a man to
appreciate his own superiority. Wherefore all those games in which
there is a striving for the mastery, and a possibility of winning it,
afford the greatest pleasure: and speaking generally all contests, in
so far as they admit hope of victory. To contradict and to scold can
give pleasure in two ways. First, as making man imagine himself to be
wise and excellent; since it belongs to wise men and elders to
reprove and to scold. Secondly, in so far as by scolding and
reproving, one does good to another: for this gives one pleasure, as
stated above. It is pleasant to an angry man to punish, in so far as
he thinks himself to be removing an apparent slight, which seems to
be due to a previous hurt: for when a man is hurt by another, he
seems to be slighted thereby; and therefore he wishes to be quit of
this slight by paying back the hurt. And thus it is clear that doing
good to another may be of itself pleasant: whereas doing evil to
another is not pleasant, except in so far as it seems to affect one's
own good.
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