Читать книгу Summa Theologica, Part II-II (Secunda Secundae) онлайн

682 страница из 744

Secondly, another's good may be reckoned as being one's own evil, in so far as it conduces to the lessening of one's own good name or excellence. It is in this way that envy grieves for another's good: and consequently men are envious of those goods in which a good name consists, and about which men like to be honored and esteemed, as the Philosopher remarks (Rhet. ii, 10).

Reply Obj. 1: Nothing hinders what is good for one from being reckoned as evil for another: and in this way it is possible for sorrow to be about good, as stated above.

Reply Obj. 2: Since envy is about another's good name in so far as it diminishes the good name a man desires to have, it follows that a man is envious of those only whom he wishes to rival or surpass in reputation. But this does not apply to people who are far removed from one another: for no man, unless he be out of his mind, endeavors to rival or surpass in reputation those who are far above him. Thus a commoner does not envy the king, nor does the king envy a commoner whom he is far above. Wherefore a man envies not those who are far removed from him, whether in place, time, or station, but those who are near him, and whom he strives to rival or surpass. For it is against our will that these should be in better repute than we are, and that gives rise to sorrow. On the other hand, likeness causes pleasure in so far as it is in agreement with the will.