, as joy is a species of pleasure.

Reply Obj. 1: Augustine is speaking there of the use of the word:
because "pain" is more generally used in reference to bodily pains,
which are better known, than in reference to spiritual pains.

Reply Obj. 2: External sense perceives only what is present; but the
interior cognitive power can perceive the present, past and future.
Consequently sorrow can regard present, past and future: whereas
bodily pain, which follows apprehension of the external sense, can
only regard something present.

Reply Obj. 3: The sensibles of touch are painful, not only in so far
as they are disproportionate to the apprehensive power, but also in
so far as they are contrary to nature: whereas the objects of the
other senses can indeed be disproportionate to the apprehensive
power, but they are not contrary to nature, save as they are
subordinate to the sensibles of touch. Consequently man alone, who is
a perfectly cognizant animal, takes pleasure in the objects of the
other senses for their own sake; whereas other animals take no
pleasure in them save as referable to the sensibles of touch, as
stated in _Ethic._ iii, 10. Accordingly, in referring to the objects
of the other senses, we do not speak of pain in so far as it is
contrary to natural pleasure: but rather of sorrow, which is contrary
to joy. So then if pain be taken as denoting bodily pain, which is
its more usual meaning, then it is contrasted with sorrow, according
to the distinction of interior and exterior apprehension; although,
on the part of the objects, pleasure extends further than does bodily
pain. But if pain be taken in a wide sense, then it is the genus of
sorrow, as stated above.
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THIRD ARTICLE [I-II, Q. 35, Art. 3]

Whether Sorrow or Pain Is Contrary to Pleasure?

Objection 1: It would seem that sorrow is not contrary to pleasure.
For one of two contraries is not the cause of the other. But sorrow
can be the cause of pleasure; for it is written (Matt. 5:5): "Blessed
are they that mourn, for they shall be comforted." Therefore they are
not contrary to one another.

Obj. 2: Further, one contrary does not denominate the other. But to
some, pain or sorrow gives pleasure: thus Augustine says (Confess.
iii, 2) that in stage-plays sorrow itself gives pleasure: and
(Confess. iv, 5) that "weeping is a bitter thing, and yet it
sometimes pleases us." Therefore pain is not contrary to pleasure.

Obj. 3: Fur