easure to us, for the same
reason all goods belonging to others will be pleasing to us: which is
evidently untrue.

Obj. 3: Further, action is pleasant through proceeding from an innate
habit; hence it is stated in _Ethic._ ii, 3 that "we must reckon the
pleasure which follows after action, as being the sign of a habit
existing in us." But the actions of others do not proceed from habits
existing in us, but, sometimes, from habits existing in the agents.
Therefore the actions of others are not pleasing to us, but to the
agents themselves.

_On the contrary,_ It is written in the second canonical epistle of
John (verse 4): "I was exceeding glad that I found thy children
walking in truth."

_I answer that,_ As stated above (A. 1; Q. 31, A. 1), two things are
requisite for pleasure, namely, the attainment of one's proper good,
and the knowledge of having obtained it. Wherefore the action of
another may cause pleasure to us in three ways. First, from the fact
that we obtain some good through the action of another. And in this
way, the actions of those who do some good to us, are pleasing to us:
since it is pleasant to be benefited by another. Secondly, from the
fact that another's action makes us to know or appreciate our own
good: and for this reason men take pleasure in being praised or
honored by others, because, to wit, they thus become aware of some
good existing in themselves. And since this appreciation receives
greater weight from the testimony of good and wise men, hence men
take greater pleasure in being praised and honored by them. And
because a flatterer appears to praise, therefore flattery is pleasing
to some. And as love is for something good, while admiration is for
something great, so it is pleasant to be loved and admired by others,
inasmuch as a man thus becomes aware of his own goodness or
greatness, through their giving pleasure to others. Thirdly, from the
fact that another's actions, if they be good, are reckoned as one's
own good, by reason of the power of love, which makes a man to regard
his friend as one with himself. And on account of hatred, which makes
one to reckon another's good as being in opposition to oneself, the
evil action of an enemy becomes an object of pleasure: whence it is
written (1 Cor. 13:6) that charity "rejoiceth not in iniquity, but
rejoiceth with the truth."

Reply Obj. 1: Another's action may be conjoined to me, either by its
effect, as in the first way, or by knowled