excluding flight: and thus we have _anxiety_ which weighs on the
mind, so as to make escape seem impossible: hence it is also called
_perplexity._ If, however, the mind be weighed down so much, that
even the limbs become motionless, which belongs to _torpor,_ then we
have the foreign element affecting both, since there is neither
flight, nor is the effect in the appetite. And the reason why torpor
especially is said to deprive one of speech is because of all the
external movements the voice is the best expression of the inward
thought and desire, not only in men, but also in other animals, as is
stated in _Polit._ i, 1.

Reply Obj. 1: Pleasure is caused by good, which has only one meaning:
and so pleasure is not divided into several species as sorrow is; for
the latter is caused by evil, which "happens in many ways," as
Dionysius says (Div. Nom. iv).

Reply Obj. 2: Repentance is for one's own evil, which is the proper
object of sorrow: wherefore it does not belong to these species.
Jealousy and indignation are included in envy, as we shall explain
later (II-II, Q. 36, A. 2).

Reply Obj. 3: This division is not according to opposite species; but
according to the diversity of foreign matter to which the notion of
sorrow is applied, as stated above.
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QUESTION 36

OF THE CAUSES OF SORROW OR PAIN
(In Four Articles)

We must now consider the causes of sorrow: under which head there are
four points of inquiry:

(1) Whether sorrow is caused by the loss of a good or rather by the
presence of an evil?

(2) Whether desire is a cause of sorrow?

(3) Whether the craving for unity is a cause of sorrow?

(4) Whether an irresistible power is a cause of sorrow?
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FIRST ARTICLE [I-II, Q. 36, Art. 1]

Whether Sorrow Is Caused by the Loss of Good or by the Presence of
Evil?

Objection 1: It would seem that sorrow is caused by the loss of a
good rather than by the presence of an evil. For Augustine says (De
viii QQ. Dulcit. qu. 1) that sorrow is caused by the loss of temporal
goods. Therefore, in like manner, every sorrow is caused by the loss
of some good.

Obj. 2: Further, it was said above (Q. 35, A. 4) that the sorrow
which is contrary to a pleasure, has the same object as that
pleasure. But the object of pleasure is good, as stated above (Q. 23,
A. 4; Q. 31, A. 1; Q. 35, A. 3). Therefore sorrow is caused chiefly
by the loss of good.

Obj. 3: Further, according t