ct, on account of the aforesaid contrariety.

Reply Obj. 2: The relation of effect to cause is like the relation of
the object of pleasure to him that takes pleasure in it: because in
each case the one agrees with the other. Now every like thing
increases its like. Therefore joy is increased by laughter and the
other effects of joy: except they be excessive, in which case,
accidentally, they lessen it.

Reply Obj. 3: The image of that which saddens us, considered in
itself, has a natural tendency to increase sorrow: yet from the very
fact that a man imagines himself to be doing that which is fitting
according to his actual state, he feels a certain amount of pleasure.
For the same reason if laughter escapes a man when he is so disposed
that he thinks he ought to weep, he is sorry for it, as having done
something unbecoming to him, as Cicero says (De Tusc. Quaest. iii,
27).
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THIRD ARTICLE [I-II, Q. 38, Art. 3]

Whether Pain or Sorrow Are Assuaged by the Sympathy of Friends?

Objection 1: It would seem that the sorrow of sympathizing friends
does not assuage our own sorrow. For contraries have contrary
effects. Now as Augustine says (Confess. viii, 4), "when many rejoice
together, each one has more exuberant joy, for they are kindled and
inflamed one by the other." Therefore, in like manner, when many are
sorrowful, it seems that their sorrow is greater.

Obj. 2: Further, friendship demands mutual love, as Augustine
declares (Confess. iv, 9). But a sympathizing friend is pained at the
sorrow of his friend with whom he sympathizes. Consequently the pain
of a sympathizing friend becomes, to the friend in sorrow, a further
cause of sorrow: so that, his pain being doubled his sorrow seems to
increase.

Obj. 3: Further, sorrow arises from every evil affecting a friend, as
though it affected oneself: since "a friend is one's other self"
(Ethic. ix, 4, 9). But sorrow is an evil. Therefore the sorrow of the
sympathizing friend increases the sorrow of the friend with whom he
sympathizes.

_On the contrary,_ The Philosopher says (Ethic. ix, 11) that those
who are in pain are consoled when their friends sympathize with them.

_I answer that,_ When one is in pain, it is natural that the sympathy
of a friend should afford consolation: whereof the Philosopher
indicates a twofold reason (Ethic. ix, 11). The first is because,
since sorrow has a depressing effect, it is like a weight whereof we
strive