sensible
objects of these senses conduce to the pleasurable use of the
necessary things that have relation to the touch. But since the taste
is more akin to the touch than the other senses are, it follows that
temperance is more about the taste than about the other senses.

Reply Obj. 1: The use of food and the pleasure that essentially
results therefrom pertain to the touch. Hence the Philosopher says
(De Anima ii, 3) that "touch is the sense of food, for food is hot or
cold, wet or dry." To the taste belongs the discernment of savors,
which make the food pleasant to eat, in so far as they are signs of
its being suitable for nourishment.

Reply Obj. 2: The pleasure resulting from savor is additional, so to
speak, whereas the pleasure of touch results essentially from the use
of food and drink.

Reply Obj. 3: Delicacy regards principally the substance of the food,
but secondarily it regards its delicious savor and the way in which
it is served.
_______________________

SIXTH ARTICLE [II-II, Q. 141, Art. 6]

Whether the Rule of Temperance Depends on the Need of the Present
Life?

Objection 1: It would seem that the rule of temperance does not
depend on the needs of the present life. For higher things are not
regulated according to lower. Now, as temperance is a virtue of the
soul, it is above the needs of the body. Therefore the rule of
temperance does not depend on the needs of the body.

Obj. 2: Further, whoever exceeds a rule sins. Therefore if the needs
of the body were the rule of temperance, it would be a sin against
temperance to indulge in any other pleasure than those required by
nature, which is content with very little. But this would seem
unreasonable.

Obj. 3: Further, no one sins in observing a rule. Therefore if the
need of the body were the rule of temperance, there would be no sin
in using any pleasure for the needs of the body, for instance, for
the sake of health. But this is apparently false. Therefore the need
of the body is not the rule of temperance.

_On the contrary,_ Augustine says (De Morib. Eccl. xxi): "In both
Testaments the temperate man finds confirmation of the rule
forbidding him to love the things of this life, or to deem any of
them desirable for its own sake, and commanding him to avail himself
of those things with the moderation of a user not the attachment of a
lover, in so far as they are requisite for the needs of this life and
of his station."

_I answer that,_ As