fact that "the
mind is more inclined by desire to act intensely in things that are
new," as stated in _Ethic._ x, 4, since more perfect operation
causes more perfect pleasure.
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QUESTION 33

OF THE EFFECTS OF PLEASURE
(In Four Articles)

We must now consider the effects of pleasure; and under this head
there are four points of inquiry:

(1) Whether expansion is an effect of pleasure?

(2) Whether pleasure causes thirst or desire for itself?

(3) Whether pleasure hinders the use of reason?

(4) Whether pleasure perfects operation?
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FIRST ARTICLE [I-II, Q. 33, Art. 1]

Whether Expansion Is an Effect of Pleasure?

Objection 1: It would seem that expansion is not an effect of
pleasure. For expansion seems to pertain more to love, according to
the Apostle (2 Cor. 6:11): "Our heart is enlarged." Wherefore it is
written (Ps. 118:96) concerning the precept of charity: "Thy
commandment is exceeding broad." But pleasure is a distinct passion
from love. Therefore expansion is not an effect of pleasure.

Obj. 2: Further, when a thing expands it is enabled to receive more.
But receiving pertains to desire, which is for something not yet
possessed. Therefore expansion seems to belong to desire rather than
to pleasure.

Obj. 3: Further, contraction is contrary to expansion. But
contraction seems to belong to pleasure, for the hand closes on that
which we wish to grasp firmly: and such is the affection of appetite
in regard to that which pleases it. Therefore expansion does not
pertain to pleasure.

_On the contrary,_ In order to express joy, it is written (Isa.
60:5): "Thou shall see and abound, thy heart shall wonder and be
enlarged." Moreover pleasure is called by the name of "laetitia" as
being derived from "dilatatio" (expansion), as stated above (Q. 31,
A. 3, ad 3).

_I answer that,_ Breadth (_latitudo_)is a dimension of bodily
magnitude: hence it is not applied to the emotions of the soul, save
metaphorically. Now expansion denotes a kind of movement towards
breadth; and it belongs to pleasure in respect of the two things
requisite for pleasure. One of these is on the part of the
apprehensive power, which is cognizant of the conjunction with some
suitable good. As a result of this apprehension, man perceives that
he has attained a certain perfection, which is a magnitude of the
spiritual order: and in this respect man's mind is said to be
magnified or expan