at is
suitable more than it recedes from that which is unsuitable; as we
remarked above in regard to natural movement. But movement from
without is intensified by the very opposition: because each thing
strives in its own way to resist anything contrary to it, as aiming
at its own preservation. Hence violent movement is intense at first,
and slackens towards the end. Now the movement of the appetitive
faculty is from within: since it tends from the soul to the object.
Consequently pleasure is, of itself, more to be sought than sorrow is
to be shunned. But the movement of the sensitive faculty is from
without, as it were from the object of the soul. Consequently the
more contrary a thing is the more it is felt. And then too,
accidentally, in so far as the senses are requisite for pleasure and
pain, pain is shunned more than pleasure is sought.

Reply Obj. 3: A brave man is not praised because, in accordance with
reason, he is not overcome by any kind of sorrow or pain whatever,
but because he is not overcome by that which is concerned with the
dangers of death. And this kind of sorrow is more shunned, than
pleasures of the table or of sexual intercourse are sought, which
latter pleasures are the object of temperance: thus life is loved
more than food and sexual pleasure. But the temperate man is praised
for refraining from pleasures of touch, more than for not shunning
the pains which are contrary to them, as is stated in _Ethic._ iii,
11.
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SEVENTH ARTICLE [I-II, Q. 35, Art. 7]

Whether Outward Pain Is Greater Than Interior Sorrow?

Objection 1: It would seem that outward pain is greater than interior
sorrow of the heart. Because outward pain arises from a cause
repugnant to the well-being of the body in which is life: whereas
interior sorrow is caused by some evil in the imagination. Since,
therefore, life is loved more than an imagined good, it seems that,
according to what has been said above (A. 6), outward pain is greater
than interior sorrow.

Obj. 2: Further, the reality moves more than its likeness does. But
outward pain arises from the real conjunction of some contrary;
whereas inward sorrow arises from the apprehended likeness of a
contrary. Therefore outward pain is greater than inward sorrow.

Obj. 3: Further, a cause is known by its effect. But outward pain has
more striking effects: since man dies sooner of outward pain than of
interior sorrow. Therefore outward pain is gre