trary to the disposition of the subject of pleasure:
because in every pleasure the appetite is viewed as accepting what it
possesses, and in every sorrow, as avoiding it. And therefore on the
part of the subject every pleasure is a remedy for any kind of
sorrow, and every sorrow is a hindrance of all manner of pleasure:
but chiefly when pleasure is opposed to sorrow specifically.

Wherefore the Reply to the Third Objection is evident. Or we may say
that, although not every sorrow is specifically contrary to every
pleasure, yet they are contrary to one another in regard to their
effects: since one has the effect of strengthening the animal nature,
while the other results in a kind of discomfort.
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FIFTH ARTICLE [I-II, Q. 35, Art. 5]

Whether There Is Any Sorrow Contrary to the Pleasure of Contemplation?

Objection 1: It would seem that there is a sorrow that is contrary to
the pleasure of contemplation. For the Apostle says (2 Cor. 7:10):
"The sorrow that is according to God, worketh penance steadfast unto
salvation." Now to look at God belongs to the higher reason, whose act
is to give itself to contemplation, according to Augustine (De Trin.
xii, 3, 4). Therefore there is a sorrow contrary to the pleasure of
contemplation.

Obj. 2: Further, contrary things have contrary effects. If therefore
the contemplation of one contrary gives pleasure, the other contrary
will give sorrow: and so there will be a sorrow contrary to the
pleasure of contemplation.

Obj. 3: Further, as the object of pleasure is good, so the object of
sorrow is evil. But contemplation can be an evil: since the
Philosopher says (Metaph. xii, 9) that "it is unfitting to think of
certain things." Therefore sorrow can be contrary to the pleasure of
contemplation.

Obj. 4: Further, any work, so far as it is unhindered, can be a cause
of pleasure, as stated in _Ethic._ vii, 12, 13; x, 4. But the work of
contemplation can be hindered in many ways, either so as to destroy
it altogether, or as to make it difficult. Therefore in contemplation
there can be a sorrow contrary to the pleasure.

Obj. 5: Further, affliction of the flesh is a cause of sorrow. But,
as it is written (Eccles. 12:12) "much study is an affliction of the
flesh." Therefore contemplation admits of sorrow contrary to its
pleasure.

_On the contrary,_ It is written (Wis. 8:16): "Her," i.e. wisdom's,
"conversation hath no bitterness nor her company any tediousne