The Online Library of Liberty

A project of Liberty Fund, Inc.

• Preface.
• Aquinas Ethicus, Or the Moral Teaching of St. Thomas. a Translation of the Principal Portions of the Second Part of the Summa Theologica, With Notes.: First Division of the Second Part, Commonly Called Prima Secundæ.
• Question I.: Of the Last End of Man In General.
• Question II.: Of the Object In Which Man’s Happiness Consists.
• Question III.: What Is Happiness?
• Question IV.: Of Things Requisite For Happiness.
• Question V.: Of the Attainment of Happiness.
• Question VI.: Of the Voluntary and the Involuntary.
• Question VII.: Of the Circumstances of Human Acts.
• Question VIII.: Of the Will and Its Objects.
• Question XII.: Of Intention.
• Question XIII.: Of Election, Or Choice of Means.
• Question XVIII.: Of the Good Or Evil of Human Acts In General.
• Question XIX.: Of the Good and Evil of the Interior Act of the Will.
• Question XX.: Of the Good and Evil of Exterior Human Acts.
• Question XXI.: Of the Properties Consequent Upon Human Acts Considered As Good Or Evil.
• Question XXII.: Of the Subject of the Passions.
• Question XXIII.: Of the Difference of Passions One From Another.
• Question XXIV.: Of Good and Evil In Passions.
• Question XXVI.: Of Love.
• Question XXVII.: Of the Cause of Love.
• Question XXVIII.: Of the Effects of Love.
• Question XXIX.: Of Hatred.
• Question XXX.: Of Desire.
• Question XXXI.: Of Delight, Or Pleasure.
• Question XXXII.: Of the Cause of Pleasure.
• Question XXXIII.: Of the Effects of Pleasure.
• Question XXXIV.: Of Good and Evil In Pleasures.
• Question XXXV.: Of Pain and Sorrow In Themselves.
• Question XXXVI.: Of the Causes of Pain.
• Question XXXVIII.: Of Remedies For Sorrow Or Pain.
• Question XXXIX.: Of the Good and Evil of Sorrow Or Pain.
• Question Xl.: of Hope.
• Question Xli.: of Fear In Itself.
• Question Xlii.: of the Object of Fear.
• Question Xliv.: of the Effects of Fear.
• Question Xlv.: of Fiery Daring.
• Question Xlvi.: of Anger As It Is In Itself.
• Question Xlvii.: of the Efficient Cause of Anger.
• Question Xlviii.: of the Effects of Anger.
• Question Xlix.: of Habits In General.
• Question L.: of the Subject of Habits.
• Question Li.: of the Generating Cause of Habits.
• Question Lii.: of the Increase of Habits.
• Question Liii.: of the Destruction and Diminution of Habits.
• Question Lv.: of Virtues In Their Essence.
• Question Lvi.: of the Subject of Virtue.
• Question Lvii.: of the Various Intellectual Virtues.
• Question Lviii.: of the Distinction of Moral Virtues From Intellectual.
• Question Lix.: of Moral Virtues In Their Relation to the Passions.
• Question Lxi.: of the Cardinal Virtues.
• Question Lxii.: of the Theological Virtues.
• Question Lxiii.: of the Cause of Virtues.
• Question Lxiv.: of the Mean of Virtues.
• Question Lxv.: of the Connexion of Virtue With Virtue.
• Question Lxxi.: of Vices and Sins In Themselves.
• Question Lxxii.: of the Distinction Between Sin and Sin.
• Question Lxxiii.: of the Comparison of Sin With Sin.
• Question Lxxiv.: of the Subject of Sins.
• Question Lxxv.: of the Causes of Sin In General.
• Question Lxxvi.: of the Causes of Sin In Particular.
• Question Lxxvii.: of the Cause of Sin On the Part of the Sensitive Appetite.
• Question Lxxviii.: of Malice As a Cause of Sin.
• Question Lxxxiv.: of One Sin Being the Cause of Another Sin.
• Question Lxxxvi.: of the Stain of Sin.
• Question Lxxxvii.: of Liability to Punishment.
• Question Lxxxviii.: of Venial and Mortal Sin.
• Question XC.: Of Laws.
• Question XCI.: Of the Variety of Laws.
• Question XCII.: Of the Effects of Law.
• Question XCIII.: Of the Eternal Law.
• Question XCIV.: Of the Natural Law.
• Question XCV.: Of Human Law.
• Question XCVI.: Of the Authority of Human Law.
• Question XCVII.: Of Change of Laws.
• Question C.: Of the Moral Precepts of the Old Law.
• Second Division, Or Secunda Secundæ.
• Question I.: Of Faith.
• Question II.: Of the Act of Faith.
• Question III.: Of the Exterior Act of Faith.
• Question IV.: Of the Virtue of Faith.
• Question V.: Of Persons Having Faith.
• Question VI.: Of the Cause of Faith.
• Question X.: Of Unbelief In General.
• Question XI.: Of Heresy.
• Question XII.: Of Apostasy.
• Question XIII.: Of the Sin of Blasphemy.
• Question XVII.: Of Hope.
• Question XVIII.: Of the Subject of Hope.
• Question XIX.: Of the Gift of Fear.
• Question XX.: Of Despair.
• Question XXI.: Of Presumption.
• Question XXIII.: Of Charity In Itself.
• Question XXIV.: Of the Subject of Charity.
• Question XXV.: Of the Object of Charity.
• Question XXVI.: Of the Order to Be Observed In Charity.
• Question XXVII.: Of the Principal Act of Charity, Which Is Love.
• Question XXVIII.: Of Joy.
• Question XXIX.: Of Peace.
• Question XXXI.: Of Doing Good to Others.
• Question XXXII.: Of Almsgiving.
• Question XXXIII.: Of Fraternal Correction.
• Question XXXIV.: Of Hatred.
• Question XXXV.: Of Sloth.
• Question XXXVI.: Of Envy.
• Question XXXVII.: Of Discord.
• Question Xl.: of War.
• Question Xli.: of Assault and Battery.
• Question Xlii.: of Sedition.
• Question Xliii.: of Scandal.
• Question Xliv.: of the Precepts of Charity. [st. Matt. XXII. 36—40.]
• Question Xlvi.: of Stupidity.

QUESTION XXXIV.

OF GOOD AND EVIL IN PLEASURES.

Article I.—Is all pleasure evil?

R. Some have laid it down that all pleasures are evil. The reason of their saying so seems to have been their giving their attention exclusively to sensible and bodily pleasures, which are more manifest; for in other respects also the old philosophers did not distinguish things of intellect from things of sense. These bodily pleasures they thought should all be written down bad, that so men, prone as they are to immoderate pleasures, might withdraw themselves from pleasures and arrive at the proper mean of virtue. But this judgment was mistaken. For since none can live without some sensible and bodily pleasure, if they who teach that all pleasures are bad are caught in the act of taking some pleasures, men will be more inclined to pleasures by the example of their works, letting go the doctrine of their words. We must say, then, that some pleasures are good, and some are evil. For pleasure is a repose of the appetitive faculty in some loved good, and is consequent upon some activity. Hence there are two ways of looking at it. One way is to see what the good is in which the man reposes with pleasure. Good or evil in moral matters means agreement with or divergence from reason. There is a morally good pleasure in either the higher or lower appetite reposing in what is in agreement with reason. There is also an evil pleasure, when the repose is taken in what diverges from reason. Another way is to look at the activities that yield the pleasure, whereof some are evil and some good. Now there is a closer connection between activities and pleasures, which go along with them, than between activities and desires, which precede them in time. Hence, since the desires of good activities are good, and of evil activities evil, much more are the pleasures of good activities good, and those of evil activities evil.

§ 1. The pleasures which come of the act of reason do not hinder reason or mar prudence; but extrinsic pleasures, as the pleasures of the body, do. These hinder reason, either by the contrariety of the appetite reposing upon what is repugnant to reason, which makes the pleasure morally bad; or by carrying the accompanying bodily alteration so far as to hamper and impede reason, though the pleasure itself is in accordance with reason. The pleasure in this latter case does not go the length of moral evil, as neither is there any moral evil in sleep taken according to reason, though that too impedes the use of reason: for reason herself requires that the use of reason be sometimes interrupted.