greater than the shunning
of sorrow. Another reason is because the good, which is the object of
pleasure, is sought for its own sake: whereas the evil, which is the
object of sorrow, is to be shunned as being a privation of good: and
that which is by reason of itself is stronger than that which is by
reason of something else. Moreover we find a confirmation of this in
natural movements. For every natural movement is more intense in the
end, when a thing approaches the term that is suitable to its nature,
than at the beginning, when it leaves the term that is unsuitable to
its nature: as though nature were more eager in tending to what is
suitable to it, than in shunning what is unsuitable. Therefore the
inclination of the appetitive power is, of itself, more eager in
tending to pleasure than in shunning sorrow.

But it happens accidentally that a man shuns sorrow more eagerly than
he seeks pleasure: and this for three reasons. First, on the part of
the apprehension. Because, as Augustine says (De Trin. x, 12), "love
is felt more keenly, when we lack that which we love." Now from the
lack of what we love, sorrow results, which is caused either by the
loss of some loved good, or by the presence of some contrary evil.
But pleasure suffers no lack of the good loved, for it rests in
possession of it. Since then love is the cause of pleasure and
sorrow, the latter is the more shunned, according as love is the more
keenly felt on account of that which is contrary to it. Secondly, on
the part of the cause of sorrow or pain, which cause is repugnant to
a good that is more loved than the good in which we take pleasure.
For we love the natural well-being of the body more than the pleasure
of eating: and consequently we would leave the pleasure of eating and
the like, from fear of the pain occasioned by blows or other such
causes, which are contrary to the well-being of the body. Thirdly, on
the part of the effect: namely, in so far as sorrow hinders not only
one pleasure, but all.

Reply Obj. 1: The saying of Augustine that "sorrow is shunned more
than pleasure is sought" is true accidentally but not simply. And
this is clear from what he says after: "Since we see that the most
savage animals are deterred from the greatest pleasures by fear of
pain," which pain is contrary to life which is loved above all.

Reply Obj. 2: It is not the same with movement from within and
movement from without. For movement from within tends to wh