e last end, it is not desired for something
else, but other things for it. But this answers to pleasure more than
to anything else: "for it is absurd to ask anyone what is his motive
in wishing to be pleased" (Ethic. x, 2). Therefore happiness consists
principally in pleasure and delight.

Obj. 2: Further, "the first cause goes more deeply into the effect
than the second cause" (De Causis i). Now the causality of the end
consists in its attracting the appetite. Therefore, seemingly that
which moves most the appetite, answers to the notion of the last end.
Now this is pleasure: and a sign of this is that delight so far
absorbs man's will and reason, that it causes him to despise other
goods. Therefore it seems that man's last end, which is happiness,
consists principally in pleasure.

Obj. 3: Further, since desire is for good, it seems that what all
desire is best. But all desire delight; both wise and foolish, and
even irrational creatures. Therefore delight is the best of all.
Therefore happiness, which is the supreme good, consists in pleasure.

_On the contrary,_ Boethius says (De Consol. iii): "Any one that
chooses to look back on his past excesses, will perceive that
pleasures had a sad ending: and if they can render a man happy, there
is no reason why we should not say that the very beasts are happy
too."

_I answer that,_ Because bodily delights are more generally known,
"the name of pleasure has been appropriated to them" (Ethic. vii,
13), although other delights excel them: and yet happiness does not
consist in them. Because in every thing, that which pertains to its
essence is distinct from its proper accident: thus in man it is one
thing that he is a mortal rational animal, and another that he is a
risible animal. We must therefore consider that every delight is a
proper accident resulting from happiness, or from some part of
happiness; since the reason that a man is delighted is that he has
some fitting good, either in reality, or in hope, or at least in
memory. Now a fitting good, if indeed it be the perfect good, is
precisely man's happiness: and if it is imperfect, it is a share of
happiness, either proximate, or remote, or at least apparent.
Therefore it is evident that neither is delight, which results from
the perfect good, the very essence of happiness, but something
resulting therefrom as its proper accident.

But bodily pleasure cannot result from the perfect good even in that
way. For it res