OF THE CAUSES OF SORROW OR PAIN (FOUR ARTICLES)
We must now consider the causes of sorrow: under which head there are four points of inquiry:
(1) Whether sorrow is caused by the loss of a good or rather by the presence of an evil?
(2) Whether desire is a cause of sorrow?
(3) Whether the craving for unity is a cause of sorrow?
(4) Whether an irresistible power is a cause of sorrow?
Whether sorrow is caused by the loss of good or by the presence of evil?
Objection 1: It would seem that sorrow is caused by the loss of a good rather than by the presence of an evil. For Augustine says (De viii QQ. Dulcit. qu. 1) that sorrow is caused by the loss of temporal goods. Therefore, in like manner, every sorrow is caused by the loss of some good.
Objection 2: Further, it was said above (Q[35], A[4]) that the sorrow which is contrary to a pleasure, has the same object as that pleasure. But the object of pleasure is good, as stated above (Q[23], A[4]; Q[31], A[1]; Q[35], A[3]). Therefore sorrow is caused chiefly by the loss of good.
Objection 3: Further, according to Augustine (De Civ. Dei xiv, 7,9), love is the cause of sorrow, as of the other emotions of the soul. But the object of love is good. Therefore pain or sorrow is felt for the loss of good rather than for an evil that is present.
On the contrary, Damascene says (De Fide Orth. ii, 12) that "the dreaded evil gives rise to fear, the present evil is the cause of sorrow."
I answer that, If privations, as considered by the mind, were what they are in reality, this question would seem to be of no importance. For, as stated in the FP, Q[14], A[10] and FP, Q[48], A[3], evil is the privation of good: and privation is in reality nothing else than the lack of the contrary habit; so that, in this respect, to sorrow for the loss of good, would be the same as to sorrow for the presence of evil. But sorrow is a movement of the appetite in consequence of an apprehension: and even a privation, as apprehended, has the aspect of a being, wherefore it is called "a being of reason." And in this way evil, being a privation, is regarded as a "contrary." Accordingly, so far as the movement of the appetite is concerned, it makes a difference which of the two it regards chiefly, the present evil or the good which is lost.
Again, since the movement of the animal appetite holds the same place in the actions of the soul, as natural movement in natural things; the truth of the matter is to be found by considering natural movements. For if, in natural movements, we observe those of approach and withdrawal, approach is of itself directed to something suitable to nature; while withdrawal is of itself directed to something contrary to nature; thus a heavy body, of itself, withdraws from a higher place, and approaches naturally to a lower place. But if we consider the cause of both these movements, viz. gravity, then gravity itself inclines towards the lower place more than it withdraws from the higher place, since withdrawal from the latter is the reason for its downward tendency.
Accordingly, since, in the movements of the appetite, sorrow is a kind of flight or withdrawal, while pleasure is a kind of pursuit or approach; just as pleasure regards first the good possessed, as its proper object, so sorrow regards the evil that is present. On the other hand love, which is the cause of pleasure and sorrow, regards good rather than evil: and therefore, forasmuch as the object is the cause of a passion, the present evil is more properly the cause of sorrow or pain, than the good which is lost.
Reply to Objection 1: The loss itself of good is apprehended as an evil, just as the loss of evil is apprehended as a good: and in this sense Augustine says that pain results from the loss of temporal goods.
Reply to Objection 2: Pleasure and its contrary pain have the same object, but under contrary aspects: because if the presence of a particular thin be the object of pleasure, the absence of that same thing is the object of sorrow. Now one contrary includes the privation of the other, as stated in Metaph. x, 4: and consequently sorrow in respect of one contrary is, in a way, directed to the same thing under a contrary aspect.
Reply to Objection 3: When many movements arise from one cause, it does not follow that they all regard chiefly that which the cause regards chiefly, but only the first of them. And each of the others regards chiefly that which is suitable to it according to its own nature.
Whether desire is a cause of sorrow?
Objection 1: It would seem that desire is not a cause of pain or sorrow. Because sorrow of itself regards evil, as stated above (A[1]): whereas desire is a movement of the appetite towards good. Now movement towards one contrary is not a cause of movement towards the other contrary. Therefore desire is not a cause of pain.
Objection 2: Further, pain, according to Damascene (De Fide Orth. ii, 12), is caused by something present; whereas the object of desire is something future. Therefore desire is not a cause of pain.
Objection 3: Further, that which is pleasant in itself is not a cause of pain. But desire is pleasant in itself, as the Philosopher says (Rhet. i, 11). Therefore desire is not a cause of pain or sorrow.
On the contrary, Augustine says (Enchiridion xxiv): "When ignorance of things necessary to be done, and desire of things hurtful, found their way in: error and pain stole an entrance in their company." But ignorance is the cause of error. Therefore desire is a cause of sorrow.
I answer that, Sorrow is a movement of the animal appetite. Now, as stated above (A[1]), the appetitive movement is likened to the natural appetite; a likeness, that may be assigned to a twofold cause; one, on the part of the end, the other, on the part of the principle of movement. Thus, on the part of the end, the cause of a heavy body's downward movement is the lower place; while the principle of that movement is a natural inclination resulting from gravity.
Now the cause of the appetitive movement, on the part of the end, is the object of that movement. And thus, it has been said above (A[1]) that the cause of pain or sorrow is a present evil. On the other hand, the cause, by way or principle, of that movement, is the inward inclination of the appetite; which inclination regards, first of all, the good, and in consequence, the rejection of a contrary evil. Hence the first principle of this appetitive movement is love, which is the first inclination of the appetite towards the possession of good: while the second principle is hatred, which is the first inclination of the appetite towards the avoidance of evil. But since concupiscence or desire is the first effect of love, which gives rise to the greatest pleasure, as stated above (Q[32], A[6]); hence it is that Augustine often speaks of desire or concupiscence in the sense of love, as was also stated (Q[30], A[2], ad 2): and in this sense he says that desire is the universal cause of sorrow. Sometimes, however, desire taken in its proper sense, is the cause of sorrow. Because whatever hinders a movement from reaching its end is contrary to that movement. Now that which is contrary to the movement of the appetite, is a cause of sorrow. Consequently, desire becomes a cause of sorrow, in so far as we sorrow for the delay of a desired good, or for its entire removal. But it cannot be a universal cause of sorrow: since we sorrow more for the loss of present good, in which we have already taken pleasure, than for the withdrawal of future good which we desire to have.
Reply to Objection 1: The inclination of the appetite to the possession of good causes the inclination of the appetite to fly from evil, as stated above. And hence it is that the appetitive movements that regard good, are reckoned as causing the appetitive movements that regard evil.