THE "SUMMA THEOLOGICA"

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Q. 8o. ART.Z THE "SUMMA THEOLOGICA " 126 Reply Obj. 3. As the Philosopher says (De Anima iii. i _), a universal opinion does not move except by means of a particular opinion ; and in like manner the higher appetite moves by means of the lower : and therefore there are not two distinct motive powers following the intellect and the sense.
QUESTION LXXKI. OF THE POWER OF SENSUALITY. (In Threa Articles.) NExT we have to consider the power of sensuality, concerning which there are three points of inquiry: (I) Whether sensuality is only an appetitive power ? (2) Whether it is divided into irascible and concupiscible as distinct powers ? (3) Whether the irascible and concupiscible powers obey reason ? FIRST ARTICLE. WHETHER SENSUALITY IS ONLY APPETITIVE? We proceed thus to the First A_ticle :- Objection I. It would seem that sensuality is not only appetitive, but also cognitive. For Augustine says (De Trin. xii. I2) that the sensual movement of the soul _hich is directed to the bodily senses is common to us and beasts. But the bodily senses belong to the apprehensive powers. Therefore sensuality is a cognitive power. Obj. 2. Further, things which come under one division seem to be of one genus. But Augustine (De Trin. xii., loc. cir.) divides sensuality against the higher and lower reason, which belong to knowledge. Therefore sensuality also is apprehensive. Obj. 3. Further, in man's temptations sensuality stands in the place of the serpent. But in the temptation of our first parents, the serpent presented himself as one giving information and proposing sin, which belong to the cognitive power. Therefore sensuality is a cognitive power. On the contrary, Sensuality is defined as the appetite o/ things belonging to the body. x2 7
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THE "SUMMA THEOLOGICA" OF ST. THOMA
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1749 .T5 1920 v.4 LETTER FROM THE C
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CONTENTS TREATISE ON MAN QUESTION P
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QUESTION XCI. THE PRODUCTION OF THE
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