naturally desire their own good, for instance,
the preservation of their being, and so forth. Therefore sinners love
themselves.

Obj. 3: Further, good is beloved by all, as Dionysius states (Div.
Nom. iv). Now many sinners reckon themselves to be good. Therefore
many sinners love themselves.

_On the contrary,_ It is written (Ps. 10:6): "He that loveth
iniquity, hateth his own soul."

_I answer that,_ Love of self is common to all, in one way; in
another way it is proper to the good; in a third way, it is proper to
the wicked. For it is common to all for each one to love what he
thinks himself to be. Now a man is said to be a thing, in two ways:
first, in respect of his substance and nature, and, this way all
think themselves to be what they are, that is, composed of a soul and
body. In this way too, all men, both good and wicked, love
themselves, in so far as they love their own preservation.

Secondly, a man is said to be something in respect of some
predominance, as the sovereign of a state is spoken of as being the
state, and so, what the sovereign does, the state is said to do. In
this way, all do not think themselves to be what they are. For the
reasoning mind is the predominant part of man, while the sensitive
and corporeal nature takes the second place, the former of which the
Apostle calls the "inward man," and the latter, the "outward man" (2
Cor. 4:16). Now the good look upon their rational nature or the
inward man as being the chief thing in them, wherefore in this way
they think themselves to be what they are. On the other hand, the
wicked reckon their sensitive and corporeal nature, or the outward
man, to hold the first place. Wherefore, since they know not
themselves aright, they do not love themselves aright, but love what
they think themselves to be. But the good know themselves truly, and
therefore truly love themselves.

The Philosopher proves this from five things that are proper to
friendship. For in the first place, every friend wishes his friend to
be and to live; secondly, he desires good things for him; thirdly, he
does good things to him; fourthly, he takes pleasure in his company;
fifthly, he is of one mind with him, rejoicing and sorrowing in
almost the same things. In this way the good love themselves, as to
the inward man, because they wish the preservation thereof in its
integrity, they desire good things for him, namely spiritual goods,
indeed they do their best to obtain them, an