On the other hand, in relation to us, bodily pleasures are more vehement, for three reasons.  First, because sensible things are more known to us, than intelligible things.  Secondly, because sensible pleasures, through being passions of the sensitive appetite, are accompanied by some alteration in the body:  whereas this does not occur in spiritual pleasures, save by reason of a certain reaction of the superior appetite on the lower.  Thirdly, because bodily pleasures are sought as remedies for bodily defects or troubles, whence various griefs arise.  Wherefore bodily pleasures, by reason of their succeeding griefs of this kind, are felt the more, and consequently are welcomed more than spiritual pleasures, which have no contrary griefs, as we shall state farther on (Q. 35, A. 5).

Reply Obj. 1:  The reason why more seek bodily pleasures is because sensible goods are known better and more generally:  and, again, because men need pleasures as remedies for many kinds of sorrow and sadness:  and since the majority cannot attain spiritual pleasures, which are proper to the virtuous, hence it is that they turn aside to seek those of the body.

Reply Obj. 2:  Bodily transmutation arises more from bodily pleasures, inasmuch as they are passions of the sensitive appetite.

Reply Obj. 3:  Bodily pleasures are realized in the sensitive faculty which is governed by reason:  wherefore they need to be tempered and checked by reason.  But spiritual pleasures are in the mind, which is itself the rule:  wherefore they are in themselves both sober and moderate. ________________________

SIXTH ARTICLE [I-II, Q. 31, Art. 6]

Whether the Pleasures of Touch Are Greater Than the Pleasures
Afforded by the Other Senses?

Objection 1:  It would seem that the pleasures of touch are not greater than the pleasures afforded by the other senses.  Because the greatest pleasure seems to be that without which all joy is at an end.  But such is the pleasure afforded by the sight, according to the words of Tob. 5:12:  “What manner of joy shall be to me, who sit in darkness, and see not the light of heaven?” Therefore the pleasure afforded by the sight is the greatest of sensible pleasures.

Obj. 2:  Further, “every one finds treasure in what he loves,” as the Philosopher says (Rhet. i, 11).  But “of all the senses the sight is loved most” [Metaph. i, 1].  Therefore the greatest pleasure seems to be afforded by sight.

Obj. 3:  Further, the beginning of friendship which is for the sake of the pleasant is principally sight.  But pleasure is the cause of such friendship.  Therefore the greatest pleasure seems to be afforded by sight.

On the contrary, The Philosopher says (Ethic. iii, 10), that the greatest pleasures are those which are afforded by the touch.