THE "SUMMA THEOLOGICA"

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Q. 8i. Amr. 2 THE " SUMMA THEOLOGICA " t3o not only to rise from a lower position, which is unsuitable to it, towards a higher position which is suitable, but also to resist whatever destroys or hinders its action. Therefore, since the sensitive appetite is an inclination following sensitive apprehension, as natural appetite is an inclination following the natural form, there must needs be in the sensitive part two appetitive powers---one through which the soul is simply inclined to seek what is suitable, according to the senses, and to fly from what is hurtful, and this is called the concupiscible : and another, whereby an animal resists these attacks that hinder what is suitable, and inflict harm, and this is called the irascible. Whence we say that its object is something arduous, because its tendency is to overcome and rise above obstacles. Now these two are not to be reduced to one principle: for sometimes the soul busies itself with unpleasant things, against the inclination of the concupiscible appetite, in order that, following the impulse of the irascible appetite, it may fight against obstacles. Wherefore also the passions of the irascible appetite counteract the passions of the concupiscible appetite: since concupiscence, on being roused, diminishes anger; and anger being roused, diminishes concupiscence in many cases. This is clear also from the fact that the irascible is, as it were, the champion and defender of the concupiscible, when it rises up against what hinders the acquisition of the suitable things which the concupiscible desires, or against what inflicts harm, from which the concupiscible flies. And for this reason all the passions of the irascible appetite rise from the passions of the concupiscible appetite and terminate in them; for instance, anger rises from sadness, and having wrought vengeance, terminates in joy. For this reason also the quarrels of animals are about things concupiscible--namely, food and sex, as the Philosopher says (De Animal. viii.).* Reply Obj. i. The concupiscible power regards both what is suitable and what is unsuitable. But the object of the irascible power is to resist the onslaught of the unsuitable. * De Animal. Hislor.
I3* THE SENSITIVE APPETITE Q. 8t. Amr. 3 Reply Obfi 2. As in the apprehensive powers of the sensitive part there is an estimative power, which perceives those things which do not impress the senses, as we have said above (Q. LXXVIII., A. 2); so also in the sensitive appetite there is a certain appetitive power which regards something as suitable, not because it pleases the senses, but because it is useful to the animal for self-defence : and this is the irascible power. Reply Obj. 3. Hatred belongs simply to the concupiscible appetite: but by reason of the strife which arises from hatred, it may belong to the irascible appetite. THIRD ARTICLE. WHETHER THE IRASCIBLE AND CONCUPISCIBLE APPETITES OBEY REASON ? We proceed thus to the Third Article :- Objection I. It would seem that the irascible and concupiscible appetites do not obey reason. For irascible and concupiscible are parts of sensuality. But sensuality does not obey reason, wherefore it is signified by the serpent, as Augustine says (De Trin. xii. 12, I3). Therefore the irascible and concupiscible appetites do not obey reason. Obj. a. Further, what obeys a certain thing does not resist it. But the irascible and concupiscible appetites resist reason : according to the Apostle (Rom. vii. 23) : I see another law in my members fighting against the law o] my mind. Therefore the irascible and concupiscible appetites do not obey reason. Obj. 3. Further, as the appetitive power is inferior to the rational part of the soul, so also is the sensitive power. But the sensitive part of the soul does not obey reason : for we neither hear nor see just when we wish. Therefore, in like manner, neither do the powers of the sensitive appetite, the irascible and concupiscible, obey reason. On the contrary, Damascene says (De Fid. Orth. ii. II) that the part of the so,d which is obedient and amenable to reason is divided into concupiscence and anger.
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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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