Whether Passion Is in the Appetitive Rather Than in the Apprehensive
Part?
Objection 1: It would seem that passion is in the apprehensive part
of the soul rather than in the appetitive. Because that which is
first in any genus, seems to rank first among all things that are in
that genus, and to be their cause, as is stated in _Metaph._ ii, 1.
Now passion is found to be in the apprehensive, before being in the
appetitive part: for the appetitive part is not affected unless there
be a previous passion in the apprehensive part. Therefore passion is
in the apprehensive part more than in the appetitive.
Obj. 2: Further, what is more active is less passive; for action is
contrary to passion. Now the appetitive part is more active than the
apprehensive part. Therefore it seems that passion is more in the
apprehensive part.
Obj. 3: Further, just as the sensitive appetite is the power of a
corporeal organ, so is the power of sensitive apprehension. But
passion in the soul occurs, properly speaking, in respect of a bodily
transmutation. Therefore passion is not more in the sensitive
appetitive than in the sensitive apprehensive part.
_On the contrary,_ Augustine says (De Civ. Dei ix, 4) that "the
movement of the soul, which the Greeks called _pathe_, are styled by
some of our writers, Cicero [*"Those things which the Greeks call
_pathe_, we prefer to call disturbances rather than diseases" (Tusc.
iv. 5)] for instance, disturbances; by some, affections or emotions;
while others rendering the Greek more accurately, call them
passions." From this it is evident that the passions of the soul are
the same as affections. But affections manifestly belong to the
appetitive, and not to the apprehensive part. Therefore the passions
are in the appetitive rather than in the apprehensive part.
_I answer that,_ As we have already stated (A. 1) the word "passion"
implies that the patient is drawn to that which belongs to the agent.
Now the soul is drawn to a thing by the appetitive power rather than
by the apprehensive power: because the soul has, through its
appetitive power, an order to things as they are in themselves: hence
the Philosopher says (Metaph. vi, 4) that "good and evil," i.e. the
objects of the appetitive power, "are in things themselves." On the
other hand the apprehensive power is not drawn to a thing, as it is
in itself; but knows it by reason of an "intention" of the thing,
which "intention" it has in itself, or receives in its own way. Hence
we find it stated (Metaph. vi, 4) that "the true and the false,"
which pertain to knowledge, "are not in things, but in the mind."
Consequently it is evident that the nature of passion is consistent
with the appetitive, rather than with the apprehensive part.
Reply Obj. 1: In things relating to perfection the case is the
opposite, in comparison to things that pertain to defect. Because in
things relating to perfection, intensity is in proportion to the
approach to one first principle; to which the nearer a thing
approaches, the more intense it is. Thus the intensity of a thing
possessed of light depends on its approach to something endowed with
light in a supreme degree, to which the nearer a thing approaches the
more light it possesses. But in things that relate to defect,
intensity depends, not on approach to something supreme, but [o]n
receding from that which is perfect; because therein consists the
very notion of privation and defect. Wherefore the less a thing
recedes from that which stands first, the less intense it is: and the
result is that at first we always find some small defect, which
afterwards increases as it goes on. Now passion pertains to defect,
because it belongs to a thing according as it is in potentiality.
Wherefore in those things that approach to the Supreme Perfection,
i.e. to God, there is but little potentiality and passion: while in
other things, consequently, there is more. Hence also, in the
supreme, i.e. the apprehensive, power of the soul, passion is found
less than in the other powers.
Reply Obj. 2: The appetitive power is said to be more active, because
it is, more than the apprehensive power, the principle of the
exterior action: and this for the same reason that it is more
passive, namely, its being related to things as existing in
themselves: since it is through the external action that we come into
contact with things.
Reply Obj. 3: As stated in the First Part (Q. 78, A. 3) the organs of
the soul can be changed in two ways. First, by a spiritual change, in
respect of which the organ receives an "intention" of the object. And
this is essential to the act of the sensitive apprehension: thus is
the eye changed by the object visible, not by being colored, but by
receiving an intention of color. But the organs are receptive of
another and natural change, which affects their natural disposition;
for instance, when they become hot or cold, or undergo some similar
change. And whereas this kind of change is accidental to the act of
the sensitive apprehension; for instance, if the eye be wearied
through gazing intently at something or be overcome by the intensity
of the object: on the other hand, it is essential to the act of the
sensitive appetite; wherefore the material element in the definitions
of the movements of the appetitive part, is the natural change of the
organ; for instance, "anger is" said to be "a kindling of the blood
about the heart." Hence it is evident that the notion of passion is
more consistent with the act of the sensitive appetite, than with
that of the sensitive apprehension, although both are actions of a
corporeal organ.
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