Reply Obj. 1: Although the subject of movement has not yet perfectly that to which it is moved, nevertheless it is beginning to have something thereof: and in this respect movement itself has something of pleasure. But it falls short of the perfection of pleasure; because the more perfect pleasures regard things that are unchangeable. Moreover movement becomes the cause of pleasure, in so far as thereby something which previously was unsuitable, becomes suitable or ceases to be, as stated above.
Reply Obj. 2: Movement causes toil and fatigue, when it exceeds our natural aptitude. It is not thus that it causes pleasure, but by removing the obstacles to our natural aptitude.
Reply Obj. 3: What is customary becomes pleasant, in so far as it becomes natural: because custom is like a second nature. But the movement which gives pleasure is not that which departs from custom, but rather that which prevents the corruption of the natural mode of being, that might result from continued operation. And thus from the same cause of connaturalness, both custom and movement become pleasant. ________________________
THIRD ARTICLE [I-II, Q. 32, Art. 3]
Whether Hope and Memory Cause Pleasure?
Objection 1: It would seem that memory and hope do not cause pleasure. Because pleasure is caused by present good, as Damascene says (De Fide Orth. ii, 12). But hope and memory regard what is absent: since memory is of the past, and hope of the future. Therefore memory and hope do not cause pleasure.
Obj. 2: Further, the same thing is not the cause of contraries. But hope causes affliction, according to Prov. 13:12: "Hope that is deferred afflicteth the soul." Therefore hope does not cause pleasure.
Obj. 3: Further, just as hope agrees with pleasure in regarding good, so also do desire and love. Therefore hope should not be assigned as a cause of pleasure, any more than desire or love.
On the contrary, It is written (Rom. 12:12): "Rejoicing in hope"; and (Ps. 76:4): "I remembered God, and was delighted."
I answer that, Pleasure is caused by the presence of suitable good, in so far as it is felt, or perceived in any way. Now a thing is present to us in two ways. First, in knowledge—i.e. according as the thing known is in the knower by its likeness; secondly, in reality—i.e. according as one thing is in real conjunction of any kind with another, either actually or potentially. And since real conjunction is greater than conjunction by likeness, which is the conjunction of knowledge; and again, since actual is greater than potential conjunction: therefore the greatest pleasure is that which arises from sensation which requires the presence of the sensible object. The second place belongs to the pleasure of hope, wherein there is pleasurable conjunction, not only in respect of apprehension, but also in respect of the faculty or power of obtaining the pleasurable object. The third place belongs to the pleasure of memory, which has only the conjunction of apprehension.