Reply Obj. 1:  The saying of Augustine that “sorrow is shunned more than pleasure is sought” is true accidentally but not simply.  And this is clear from what he says after:  “Since we see that the most savage animals are deterred from the greatest pleasures by fear of pain,” which pain is contrary to life which is loved above all.

Reply Obj. 2:  It is not the same with movement from within and movement from without.  For movement from within tends to what 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. ________________________

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 greater and is shunned more than interior sorrow.