ere the whole state. Now it is clear
that man is principally the mind of man. And it happens that some men
account themselves as being principally that which they are in their
material and sensitive nature. Wherefore they love themselves
according to what they take themselves to be, while they hate that
which they really are, by desiring what is contrary to reason. And in
both these ways, "he that loveth iniquity hateth" not only "his own
soul," but also himself.

Wherefore the reply to the First Objection is evident.

Reply Obj. 2: No man wills and works evil to himself, except he
apprehend it under the aspect of good. For even they who kill
themselves, apprehend death itself as a good, considered as putting
an end to some unhappiness or pain.

Reply Obj. 3: The miser hates something accidental to himself, but
not for that reason does he hate himself: thus a sick man hates his
sickness for the very reason that he loves himself. Or we may say
that avarice makes man hateful to others, but not to himself. In
fact, it is caused by inordinate self-love, in respect of which,
man desires temporal goods for himself more than he should.
________________________

FIFTH ARTICLE [I-II, Q. 29, Art. 5]

Whether a Man Can Hate the Truth?

Objection 1: It would seem that a man cannot hate the truth. For
good, true, and being are convertible. But a man cannot hate good.
Neither, therefore, can he hate the truth.

Obj. 2: Further, "All men have a natural desire for knowledge," as
stated in the beginning of the _Metaphysics_ (i, 1). But knowledge is
only of truth. Therefore truth is naturally desired and loved. But
that which is in a thing naturally, is always in it. Therefore no man
can hate the truth.

Obj. 3: Further, the Philosopher says (Rhet. ii, 4) that "men love
those who are straightforward." But there can be no other motive for
this save truth. Therefore man loves the truth naturally. Therefore
he cannot hate it.

_On the contrary,_ The Apostle says (Gal. 4:16): "Am I become your
enemy because I tell you the truth?" [*St. Thomas quotes the passage,
probably from memory, as though it were an assertion: "I am become,"
etc.]

_I answer that,_ Good, true and being are the same in reality, but
differ as considered by reason. For good is considered in the light
of something desirable, while being and true are not so considered:
because good is "what all things seek." Wherefore good, as such,
cannot be the object of hat