OF THE REMEDIES OF SORROW OR PAIN (FIVE ARTICLES)
We must now consider the remedies of pain or sorrow: under which head there are five points of inquiry:
(1) Whether pain or sorrow is assuaged by every pleasure?
(2) Whether it is assuaged by weeping?
(3) Whether it is assuaged by the sympathy of friends?
(4) Whether it is assuaged by contemplating the truth?
(5) Whether it is assuaged by sleep and baths?
Whether pain or sorrow is assuaged by every pleasure?
Objection 1: It would seem that not every pleasure assuages every pain or sorrow. For pleasure does not assuage sorrow, save in so far as it is contrary to it: for "remedies work by contraries" (Ethic. ii, 3). But not every pleasure is contrary to every sorrow; as stated above (Q[35], A[4] ). Therefore not every pleasure assuages every sorrow.
Objection 2: Further, that which causes sorrow does not assuage it. But some pleasures cause sorrow; since, as stated in Ethic. ix, 4, "the wicked man feels pain at having been pleased." Therefore not every pleasure assuages sorrow.
Objection 3: Further, Augustine says (Confess. iv, 7) that he fled from his country, where he had been wont to associate with his friend, now dead: "for so should his eyes look for him less, where they were not wont to see him." Hence we may gather that those things which united us to our dead or absent friends, become burdensome to us when we mourn their death or absence. But nothing united us more than the pleasures we enjoyed in common. Therefore these very pleasures become burdensome to us when we mourn. Therefore not every pleasure assuages every sorrow.
On the contrary, The Philosopher says (Ethic. vii, 14) that "sorrow is driven forth by pleasure, both by a contrary pleasure and by any other, provided it be intense."
I answer that, As is evident from what has been said above (Q[23], A[4] ), pleasure is a kind of repose of the appetite in a suitable good; while sorrow arises from something unsuited to the appetite. Consequently in movements of the appetite pleasure is to sorrow, what, in bodies, repose is to weariness, which is due to a non-natural transmutation; for sorrow itself implies a certain weariness or ailing of the appetitive faculty. Therefore just as all repose of the body brings relief to any kind of weariness, ensuing from any non-natural cause; so every pleasure brings relief by assuaging any kind of sorrow, due to any cause whatever.
Reply to Objection 1: Although not every pleasure is specifically contrary to every sorrow, yet it is generically, as stated above (Q[35], A[4]). And consequently, on the part of the disposition of the subject, any sorrow can be assuaged by any pleasure.
Reply to Objection 2: The pleasures of wicked men are not a cause of sorrow while they are enjoyed, but afterwards: that is to say, in so far as wicked men repent of those things in which they took pleasure. This sorrow is healed by contrary pleasures.
Reply to Objection 3: When there are two causes inclining to contrary movements, each hinders the other; yet the one which is stronger and more persistent, prevails in the end. Now when a man is made sorrowful by those things in which he took pleasure in common with a deceased or absent friend, there are two causes producing contrary movements. For the thought of the friend's death or absence, inclines him to sorrow: whereas the present good inclines him to pleasure. Consequently each is modified by the other. And yet, since the perception of the present moves more strongly than the memory of the past, and since love of self is more persistent than love of another; hence it is that, in the end, the pleasure drives out the sorrow. Wherefore a little further on (Confess. iv, 8) Augustine says that his "sorrow gave way to his former pleasures."
Whether pain or sorrow is assuaged by tears?
Objection 1: It would seem that tears do not assuage sorrow. Because no effect diminishes its cause. But tears or groans are an effect of sorrow. Therefore they do not diminish sorrow.
Objection 2: Further, just as tears or groans are an effect of sorrow, so laughter is an effect of joy. But laughter does not lessen joy. Therefore tears do not lessen sorrow.
Objection 3: Further, when we weep, the evil that saddens us is present to the imagination. But the image of that which saddens us increases sorrow, just as the image of a pleasant thing adds to joy. Therefore it seems that tears do not assuage sorrow.
On the contrary, Augustine says (Confess. iv, 7) that when he mourned the death of his friend, "in groans and in tears alone did he find some little refreshment."
I answer that, Tears and groans naturally assuage sorrow: and this for two reasons. First, because a hurtful thing hurts yet more if we keep it shut up, because the soul is more intent on it: whereas if it be allowed to escape, the soul's intention is dispersed as it were on outward things, so that the inward sorrow is lessened. This is why men, burdened with sorrow, make outward show of their sorrow, by tears or groans or even by words, their sorrow is assuaged. Secondly, because an action, that befits a man according to his actual disposition, is always pleasant to him. Now tears and groans are actions befitting a man who is in sorrow or pain; and consequently they become pleasant to him. Since then, as stated above (A[1]), every pleasure assuages sorrow or pain somewhat, it follows that sorrow is assuaged by weeping and groans.
Reply to Objection 1: This relation of the cause to effect is opposed to the relation existing between the cause of sorrow and the sorrowing man. For every effect is suited to its cause, and consequently is pleasant to it; but the cause of sorrow is disagreeable to him that sorrows. Hence the effect of sorrow is not related to him that sorrows in the same way as the cause of sorrow is. For this reason sorrow is assuaged by its effect, on account of the aforesaid contrariety.
Reply to Objection 2: The relation of effect to cause is like the relation of the object of pleasure to him that takes pleasure in it: because in each case the one agrees with the other. Now every like thing increases its like. Therefore joy is increased by laughter and the other effects of joy: except they be excessive, in which case, accidentally, they lessen it.
Reply to Objection 3: The image of that which saddens us, considered in itself, has a natural tendency to increase sorrow: yet from the very fact that a man imagines himself to be doing that which is fitting according to his actual state, he feels a certain amount of pleasure. For the same reason if laughter escapes a man when he is so disposed that he thinks he ought to weep, he is sorry for it, as having done something unbecoming to him, as Cicero says (De Tusc. Quaest. iii, 27).