and cause of
bodily pain, so spiritual evil is the object and cause of sorrow in
the soul. But every bodily pain is a bodily evil. Therefore every
spiritual sorrow is an evil of the soul.

_On the contrary,_ Sorrow for evil is contrary to pleasure in evil.
But pleasure in evil is evil: wherefore in condemnation of certain
men, it is written (Prov. 2:14), that "they were glad when they had
done evil." Therefore sorrow for evil is good.

_I answer that,_ A thing may be good or evil in two ways: first
considered simply and in itself; and thus all sorrow is an evil,
because the mere fact of a man's appetite being uneasy about a
present evil, is itself an evil, because it hinders the response of
the appetite in good. Secondly, a thing is said to be good or evil,
on the supposition of something else: thus shame is said to be good,
on the supposition of a shameful deed done, as stated in _Ethic._ iv,
9. Accordingly, supposing the presence of something saddening or
painful, it is a sign of goodness if a man is in sorrow or pain on
account of this present evil. For if he were not to be in sorrow or
pain, this could only be either because he feels it not, or because
he does not reckon it as something unbecoming, both of which are
manifest evils. Consequently it is a condition of goodness, that,
supposing an evil to be present, sorrow or pain should ensue.
Wherefore Augustine says (Gen. ad lit. viii, 14): "It is also a good
thing that he sorrows for the good he has lost: for had not some good
remained in his nature, he could not be punished by the loss of
good." Because, however, in the science of Morals, we consider things
individually--for actions are concerned about individuals--that which
is good on some supposition, should be considered as good: just as
that which is voluntary on some supposition, is judged to be
voluntary, as stated in _Ethic._ iii, 1, and likewise above (Q. 6, A.
6).

Reply Obj. 1: Gregory of Nyssa [*Nemesius] is speaking of sorrow on
the part of the evil that causes it, but not on the part of the
subject that feels and rejects the evil. And from this point of view,
all shun sorrow, inasmuch as they shun evil: but they do not shun the
perception and rejection of evil. The same also applies to bodily
pain: because the perception and rejection of bodily evil is the
proof of the goodness of nature.

This suffices for the Replies to the Second and Third Objections.
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SECOND ARTIC