ious parts of man are considered as
though they were various persons.

Reply Obj. 2: It is the mark of a happy disposition to see good
rather than evil. Wherefore if someone has conferred a favor, not as
he ought to have conferred it, the recipient should not for that
reason withhold his thanks. Yet he owes less thanks, than if the
favor had been conferred duly, since in fact the favor is less, for,
as Seneca remarks (De Benef. ii.) "promptness enhances, delay
discounts a favor."

Reply Obj. 3: As Seneca observes (De Benef. vi), "it matters much
whether a person does a kindness to us for his own sake, or for ours,
or for both his and ours. He that considers himself only, and
benefits because cannot otherwise benefit himself, seems to me like a
man who seeks fodder for his cattle." And farther on: "If he has done
it for me in common with himself, having both of us in his mind, I am
ungrateful and not merely unjust, unless I rejoice that what was
profitable to him is profitable to me also. It is the height of
malevolence to refuse to recognize a kindness, unless the giver has
been the loser thereby."

Reply Obj. 4: As Seneca observes (De Benef. iii), "when a slave does
what is wont to be demanded of a slave, it is part of his service:
when he does more than a slave is bound to do, it is a favor: for as
soon as he does anything from a motive of friendship, if indeed that
be his motive, it is no longer called service." Wherefore gratitude
is due even to a slave, when he does more than his duty.

Reply Obj. 5: A poor man is certainly not ungrateful if he does what
he can. For since kindness depends on the heart rather than on the
deed, so too gratitude depends chiefly the heart. Hence Seneca says
(De Benef. ii): "Who receives a favor gratefully, has already begun
to pay it back: and that we are grateful for favors received should
be shown by the outpourings of the heart, not only in his hearing but
everywhere." From this it is evident that however well off a man may
be, it is possible to thank him for his kindness by showing him
reverence and honor. Wherefore the Philosopher says (Ethic. viii,
14): "He that abounds should be repaid with honor, he that is in want
should be repaid with money": and Seneca writes (De Benef. vi):
"There are many ways of repaying those who are well off, whatever we
happen to owe them; such as good advice, frequent fellowship, affable
and pleasant conversation without flattery." Therefore ther