Whether Outward Pain Is Greater Than Interior Sorrow?
Objection 1: It would seem that outward pain is greater than interior
sorrow of the heart. Because outward pain arises from a cause
repugnant to the well-being of the body in which is life: whereas
interior sorrow is caused by some evil in the imagination. Since,
therefore, life is loved more than an imagined good, it seems that,
according to what has been said above (A. 6), outward pain is greater
than interior sorrow.
Obj. 2: Further, the reality moves more than its likeness does. But
outward pain arises from the real conjunction of some contrary;
whereas inward sorrow arises from the apprehended likeness of a
contrary. Therefore outward pain is greater than inward sorrow.
Obj. 3: Further, a cause is known by its effect. But outward pain has
more striking effects: since man dies sooner of outward pain than of
interior sorrow. Therefore outward pain is greater and is shunned
more than interior sorrow.
_On the contrary,_ it is written (Ecclus. 25:17): "The sadness of the
heart is every wound [Douay: 'plague'], and the wickedness of a woman
is all evil." Therefore, just as the wickedness of a woman surpasses
all other wickedness, as the text implies; so sadness of the heart
surpasses every outward wound.
_I answer that,_ Interior and exterior pain agree in one point and
differ in two. They agree in this, that each is a movement of the
appetitive power, as stated above (A. 1). But they differ in respect
of those two things which are requisite for pain and pleasure;
namely, in respect of the cause, which is a conjoined good or evil;
and in respect of the apprehension. For the cause of outward pain is
a conjoined evil repugnant to the body; while the cause of inward
pain is a conjoined evil repugnant to the appetite. Again, outward
pain arises from an apprehension of sense, chiefly of touch; while
inward pain arises from an interior apprehension, of the imagination
or of the reason.
If then we compare the cause of inward pain to the cause of outward
pain, the former belongs, of itself, to the appetite to which both
these pains belong: while the latter belongs to the appetite
directly. Because inward pain arises from something being repugnant
to the appetite itself, while outward pain arises from something
being repugnant to the appetite, through being repugnant to the body.
Now, that which is of itself is always prior to that which is by
reason of another. Wherefore, from this point of view, inward pain
surpasses outward pain. In like manner also on the part of
apprehension: because the apprehension of reason and imagination is
of a higher order than the apprehension of the sense of touch.
Consequently inward pain is, simply and of itself, more keen than
outward pain: a sign whereof is that one willingly undergoes outward
pain in order to avoid inward pain: and in so far as outward pain is
not repugnant to the interior appetite, it becomes in a manner
pleasant and agreeable by way of inward joy. Sometimes, however,
outward pain is accompanied by inward pain, and then the pain is
increased. Because inward pain is not only greater than outward pain,
it is also more universal: since whatever is repugnant to the body,
can be repugnant to the interior appetite; and whatever is
apprehended by sense may be apprehended by imagination and reason,
but not conversely. Hence in the passage quoted above it is said
expressively: "Sadness of the heart is every wound," because even the
pains of outward wounds are comprised in the interior sorrows of the
heart.
Reply Obj. 1: Inward pain can also arise from things that are
destructive of life. And then the comparison of inward to outward
pain must not be taken in reference to the various evils that cause
pain; but in regard to the various ways in which this cause of pain
is compared to the appetite.
Reply Obj. 2: Inward pain is not caused by the apprehended likeness
of a thing: for a man is not inwardly pained by the apprehended
likeness itself, but by the thing which the likeness represents. And
this thing is all the more perfectly apprehended by means of its
likeness, as this likeness is more immaterial and abstract.
Consequently inward pain is, of itself, greater, as being caused by a
greater evil, forasmuch as evil is better known by an inward
apprehension.
Reply Obj. 3: Bodily changes are more liable to be caused by outward
pain, both from the fact that outward pain is caused by a corruptive
conjoined corporally, which is a necessary condition of the sense of
touch; and from the fact that the outward sense is more material than
the inward sense, just as the sensitive appetite is more material
than the intellective. For this reason, as stated above (Q. 22, A. 3;
Q. 31, A. 5), the body undergoes a greater change from the movement
of the sensitive appetite: and, in like manner, from outward than
from inward pain.
________________________