at good is the proper cause of love.

Reply Obj. 1: Evil is never loved except under the aspect of good,
that is to say, in so far as it is good in some respect, and is
considered as being good simply. And thus a certain love is evil, in
so far as it tends to that which is not simply a true good. It is in
this way that man "loves iniquity," inasmuch as, by means of
iniquity, some good is gained; pleasure, for instance, or money, or
such like.

Reply Obj. 2: Those who acknowledge their evils, are beloved, not
for their evils, but because they acknowledge them, for it is a good
thing to acknowledge one's faults, in so far as it excludes
insincerity or hypocrisy.

Reply Obj. 3: The beautiful is the same as the good, and they differ
in aspect only. For since good is what all seek, the notion of good
is that which calms the desire; while the notion of the beautiful is
that which calms the desire, by being seen or known. Consequently
those senses chiefly regard the beautiful, which are the most
cognitive, viz. sight and hearing, as ministering to reason; for we
speak of beautiful sights and beautiful sounds. But in reference to
the other objects of the other senses, we do not use the expression
"beautiful," for we do not speak of beautiful tastes, and beautiful
odors. Thus it is evident that beauty adds to goodness a relation
to the cognitive faculty: so that "good" means that which simply
pleases the appetite; while the "beautiful" is something pleasant
to apprehend.
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SECOND ARTICLE [I-II, Q. 27, Art. 2]

Whether Knowledge Is a Cause of Love?

Objection 1: It would seem that knowledge is not a cause of love. For
it is due to love that a thing is sought. But some things are sought
without being known, for instance, the sciences; for since "to have
them is the same as to know them," as Augustine says (QQ. 83, qu.
35), if we knew them we should have them, and should not seek them.
Therefore knowledge is not the cause of love.

Obj. 2: Further, to love what we know not seems like loving something
more than we know it. But some things are loved more than they are
known: thus in this life God can be loved in Himself, but cannot be
known in Himself. Therefore knowledge is not the cause of love.

Obj. 3: Further, if knowledge were the cause of love, there would be
no love, where there is no knowledge. But in all things there is
love, as Dionysius says (Div. Nom. iv); whereas there is not
knowledg