Front Page Titles (by Subject) QUESTION XXXIV.: OF GOOD AND EVIL IN PLEASURES. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1)
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QUESTION XXXIV.: OF GOOD AND EVIL IN PLEASURES. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1) 
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 by Joseph Rickaby, S.J. (London: Burns and Oates, 1892).
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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.