Similitudo est causa delectationis quia similitudo est causa amoris, ut dictum est supra, et amor est causa delectationis.
Likeness is a cause of delight because likeness is a cause of love, as above stated (q27, a3), and love is the cause of delight.
Illi qui patiuntur tristitias, maxime sequuntur delectationes, ut dicitur in VII Ethic.
Those who are burdened by sorrow are most inclined to seek delights, as the Philosopher says (Ethic. vii, 14).
Et ideo appetitur delectatio ab his qui in tristitia sunt, ut conferens ad proprium bonum, inquantum est medicativa contrarii. Et ista est causa quare delectationes corporales, quibus sunt contrariae quaedam tristitiae, magis appetuntur, quam delectationes intellectuales, quae non habent contrarietatem tristitiae, ut infra dicetur.
Wherefore the sorrowful man seeks delight as making for his own good, insofar as it is a remedy for its contrary. And this is why bodily delights, which are contrary to certain sorrows, are more sought than intellectual delights, which have no contrary sorrow, as we shall state later on (q35, a5).
Exinde etiam est quod omnia animalia naturaliter appetunt delectationem, quia semper animal laborat per sensum et motum. Et propter hoc etiam iuvenes maxime delectationes appetunt: propter multas transmutationes in eis existentes, dum sunt in statu augmenti. Et etiam melancholici vehementer appetunt delectationes, ad expellendum tristitiam, quia corpus eorum quasi pravo humore corroditur, ut dicitur in VII Ethic.
And this explains why all animals naturally desire delight, because animals ever work through sense and movement. For this reason also young people are most inclined to seek delights: on account of the many changes to which they are subject, while yet growing. Moreover this is why the melancholic has a strong desire for delights, in order to drive away sorrow, because his "body is corroded by a base humor," as stated in Ethic. vii, 14.
Bona corporalia in quadam mensura consistunt, et ideo superexcessus similium corrumpit proprium bonum. Et propter hoc efficitur fastidiosum et contristans, inquantum contrariatur bono proprio hominis.
Bodily goods are conditioned by a certain fixed measure, wherefore surfeit of such similar things destroys the proper good, and consequently gives rise to disgust and sorrow, through being contrary to the proper good of man.