_I answer that,_ Breadth (_latitudo_)is a dimension of bodily magnitude: hence it is not applied to the emotions of the soul, save metaphorically. Now expansion denotes a kind of movement towards breadth; and it belongs to pleasure in respect of the two things requisite for pleasure. One of these is on the part of the apprehensive power, which is cognizant of the conjunction with some suitable good. As a result of this apprehension, man perceives that he has attained a certain perfection, which is a magnitude of the spiritual order: and in this respect man's mind is said to be magnified or expanded by pleasure. The other requisite for pleasure is on the part of the appetitive power, which acquiesces in the pleasurable object, and rests therein, offering, as it were, to enfold it within itself. And thus man's affection is expanded by pleasure, as though it surrendered itself to hold within itself the object of its pleasure. Reply Obj. 1: In metaphorical expressions nothing hinders one and the same thing from being attributed to different things according to different likenesses. And in this way expansion pertains to love by reason of a certain spreading out, in so far as the affection of the lover spreads out to others, so as to care, not only for his own interests, but also for what concerns others. On the other hand expansion pertains to pleasure, in so far as a thing becomes more ample in itself so as to become more capacious. Reply Obj. 2: Desire includes a certain expansion arising from the imagination of the thing desired; but this expansion increases at the presence of the pleasurable object: because the mind surrenders itself more to that object when it is already taking pleasure in it, than when it desires it before possessing it; since pleasure is the end of desire. Reply Obj. 3: He that takes pleasure in a thing holds it fast, by clinging to it with all his might: but he opens his heart to it that he may enjoy it perfectly. ________________________ SECOND ARTICLE [I-II, Q. 33, Art. 2] Whether Pleasure Causes Thirst or Desire for Itself? Objection 1: It would seem that pleasure does not cause desire for itself. Because all movement ceases when repose is reached. But pleasure is, as it were, a certain repose of the movement of desire, as stated above (Q. 23, A. 4; Q. 25, A. 2). Therefore the movement of desire ceases when pleasure is reached. Therefore pleasure does not cause desire. Obj. 2: Further, a thing does not cause its contrary. But pleasure is, in a way, contrary to desire, on the part of the object: since desire regards a good which is not yet possessed, whereas pleasure regards the good that is possessed. Therefore pleasure does not cause desire for itself. Obj. 3: Further, distaste is incompatible with desire. But pleasure often causes distaste. Therefore it does not cause desire.