pt figuratively, like justice, according as a man is considered
to have various parts (Ethic. v, 11). Thus it is written (Ecclus.
30:24): "Have pity on thy own soul, pleasing God" [*Cf. Q. 106, A. 3,
ad 1].

Accordingly just as, properly speaking, a man does not pity himself,
but suffers in himself, as when we suffer cruel treatment in
ourselves, so too, in the case of those who are so closely united to
us, as to be part of ourselves, such as our children or our parents,
we do not pity their distress, but suffer as for our own sores; in
which sense the Philosopher says that "harshness drives pity away."

Reply Obj. 3: Just as pleasure results from hope and memory of
good things, so does sorrow arise from the prospect or the
recollection of evil things; though not so keenly as when they are
present to the senses. Hence the signs of evil move us to pity, in so
far as they represent as present, the evil that excites our pity.
_______________________

SECOND ARTICLE [II-II, Q. 30, Art. 2]

Whether the Reason for Taking Pity Is a Defect in the Person Who Pities?

Objection 1: It would seem that the reason for taking pity is not a
defect in the person who takes pity. For it is proper to God to be
merciful, wherefore it is written (Ps. 144:9): "His tender mercies
are over all His works." But there is no defect in God. Therefore a
defect cannot be the reason for taking pity.

Obj. 2: Further, if a defect is the reason for taking pity, those in
whom there is most defect, must needs take most pity. But this is
false: for the Philosopher says (Rhet. ii, 8) that "those who are in
a desperate state are pitiless." Therefore it seems that the reason
for taking pity is not a defect in the person who pities.

Obj. 3: Further, to be treated with contempt is to be defective. But
the Philosopher says (Rhet. ii, 8) that "those who are disposed to
contumely are pitiless." Therefore the reason for taking pity, is not
a defect in the person who pities.

_On the contrary,_ Pity is a kind of sorrow. But a defect is the
reason of sorrow, wherefore those who are in bad health give way to
sorrow more easily, as we shall say further on (Q. 35, A. 1, ad 2).
Therefore the reason why one takes pity is a defect in oneself.

_I answer that,_ Since pity is grief for another's distress, as
stated above (A. 1), from the very fact that a person takes pity on
anyone, it follows that another's distress grieves him. And since
sorrow or grief is about