e two, he will
find that the pleasure of touch is, absolutely speaking, greater than
the pleasure of sight, so far as the latter remains within the limits
of sensible pleasure. Because it is evident that in everything, that
which is natural is most powerful: and it is to these pleasures of
the touch that the natural concupiscences, such as those of food,
sexual union, and the like, are ordained. If, however, we consider
the pleasures of sight, inasmuch sight is the handmaid of the mind,
then the pleasures of sight are greater, forasmuch as intellectual
pleasures are greater than sensible.

Reply Obj. 1: Joy, as stated above (A. 3), denotes pleasure of the
soul; and this belongs principally to the sight. But natural pleasure
belongs principally to the touch.

Reply Obj. 2: The sight is loved most, "on account of knowledge,
because it helps us to distinguish many things," as is stated in the
same passage (Metaph. i, 1).

Reply Obj. 3: Pleasure causes carnal love in one way; the sight, in
another. For pleasure, especially that which is afforded by the
touch, is the final cause of the friendship which is for the sake of
the pleasant: whereas the sight is a cause like that from which a
movement has its beginning, inasmuch as the beholder on seeing the
lovable object receives an impression of its image, which entices him
to love it and to seek its delight.
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SEVENTH ARTICLE [I-II, Q. 31, Art. 7]

Whether Any Pleasure Is Not Natural?

Objection 1: It would seem that no pleasure is not natural. For
pleasure is to the emotions of the soul what repose is to bodies. But
the appetite of a natural body does not repose save in a connatural
place. Neither, therefore, can the repose of the animal appetite,
which is pleasure, be elsewhere than in something connatural.
Therefore no pleasure is non-natural.

Obj. 2: Further, what is against nature is violent. But "whatever is
violent causes grief" (Metaph. v, 5). Therefore nothing which is
unnatural can give pleasure.

Obj. 3: Further, the fact of being established in one's own nature,
if perceived, gives rise to pleasure, as is evident from the
Philosopher's definition quoted above (A. 1). But it is natural to
every thing to be established in its nature; because natural movement
tends to a natural end. Therefore every pleasure is natural.

_On the contrary,_ The Philosopher says (Ethic. vii, 5, 6) that some
things are pleasant "not from nature but fro