Whether Bodily Pain Is the Greatest Evil?
Objection 1: It would seem that pain is the greatest evil. Because
"the worst is contrary to the best" (Ethic. viii, 10). But a certain
pleasure is the greatest good, viz. the pleasure of bliss. Therefore
a certain pain is the greatest evil.
Obj. 2: Further, happiness is man's greatest good, because it is his
last end. But man's Happiness consists in his "having whatever he
will, and in willing naught amiss," as stated above (Q. 3, A. 4, Obj.
5; Q. 5, A. 8, Obj. 3). Therefore man's greatest good consists in the
fulfilment of his will. Now pain consists in something happening
contrary to the will, as Augustine declares (De Civ. Dei xiv, 6, 15).
Therefore pain is man's greatest evil.
Obj. 3: Further, Augustine argues thus (Soliloq. i, 12): "We are
composed of two parts, i.e. of a soul and a body, whereof the body is
the inferior. Now the sovereign good is the greatest good of the
better part: while the supreme evil is the greatest evil of the
inferior part. But wisdom is the greatest good of the soul; while the
worst thing in the body is pain. Therefore man's greatest good is to
be wise: while his greatest evil is to suffer pain."
_On the contrary,_ Guilt is a greater evil than punishment, as was
stated in the First Part (Q. 48, A. 6). But sorrow or pain belongs to
the punishment of sin, just as the enjoyment of changeable things is
an evil of guilt. For Augustine says (De Vera Relig. xii): "What is
pain of the soul, except for the soul to be deprived of that which it
was wont to enjoy, or had hoped to enjoy? And this is all that is
called evil, i.e. sin, and the punishment of sin." Therefore sorrow
or pain is not man's greatest evil.
_I answer that,_ It is impossible for any sorrow or pain to be man's
greatest evil. For all sorrow or pain is either for something that is
truly evil, or for something that is apparently evil, but good in
reality. Now pain or sorrow for that which is truly evil cannot be
the greatest evil: for there is something worse, namely, either not
to reckon as evil that which is really evil, or not to reject it.
Again, sorrow or pain, for that which is apparently evil, but really
good, cannot be the greatest evil, for it would be worse to be
altogether separated from that which is truly good. Hence it is
impossible for any sorrow or pain to be man's greatest evil.
Reply Obj. 1: Pleasure and sorrow have two good points in common:
namely, a true judgment concerning good and evil; and the right order
of the will in approving of good and rejecting evil. Thus it is clear
that in pain or sorrow there is a good, by the removal of which they
become worse: and yet there is not an evil in every pleasure, by the
removal of which the pleasure is better. Consequently, a pleasure can
be man's highest good, in the way above stated (Q. 34, A. 3): whereas
sorrow cannot be man's greatest evil.
Reply Obj. 2: The very fact of the will being opposed to evil is a
good. And for this reason, sorrow or pain cannot be the greatest
evil; because it has an admixture of good.
Reply Obj. 3: That which harms the better thing is worse than that
which harms the worse. Now a thing is called evil "because it harms,"
as Augustine says (Enchiridion xii). Therefore that which is an evil
to the soul is a greater evil than that which is an evil to the body.
Therefore this argument does not prove: nor does Augustine give it as
his own, but as taken from another [*Cornelius Celsus].
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