ded by pleasure. The other requisite for pleasure
is on the part of the appetitive power, which acquiesces in the
pleasurable object, and rests therein, offering, as it were, to
enfold it within itself. And thus man's affection is expanded by
pleasure, as though it surrendered itself to hold within itself the
object of its pleasure.

Reply Obj. 1: In metaphorical expressions nothing hinders one and the
same thing from being attributed to different things according to
different likenesses. And in this way expansion pertains to love by
reason of a certain spreading out, in so far as the affection of the
lover spreads out to others, so as to care, not only for his own
interests, but also for what concerns others. On the other hand
expansion pertains to pleasure, in so far as a thing becomes more
ample in itself so as to become more capacious.

Reply Obj. 2: Desire includes a certain expansion arising from the
imagination of the thing desired; but this expansion increases at the
presence of the pleasurable object: because the mind surrenders
itself more to that object when it is already taking pleasure in it,
than when it desires it before possessing it; since pleasure is the
end of desire.

Reply Obj. 3: He that takes pleasure in a thing holds it fast, by
clinging to it with all his might: but he opens his heart to it that
he may enjoy it perfectly.
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SECOND ARTICLE [I-II, Q. 33, Art. 2]

Whether Pleasure Causes Thirst or Desire for Itself?

Objection 1: It would seem that pleasure does not cause desire for
itself. Because all movement ceases when repose is reached. But
pleasure is, as it were, a certain repose of the movement of desire,
as stated above (Q. 23, A. 4; Q. 25, A. 2). Therefore the movement of
desire ceases when pleasure is reached. Therefore pleasure does not
cause desire.

Obj. 2: Further, a thing does not cause its contrary. But pleasure
is, in a way, contrary to desire, on the part of the object: since
desire regards a good which is not yet possessed, whereas pleasure
regards the good that is possessed. Therefore pleasure does not cause
desire for itself.

Obj. 3: Further, distaste is incompatible with desire. But pleasure
often causes distaste. Therefore it does not cause desire.

_On the contrary,_ Our Lord said (John 4:13): "Whosoever drinketh of
this water, shall thirst again": where, according to Augustine
(Tract. xv in Joan.), water denotes pleasures of the body.