Whether the Will Is Moved by a Passion of the Sensitive Appetite?
Objection 1: It would seem that the will is not moved by a passion of
the sensitive appetite. For no passive power is moved except by its
object. Now the will is a power both passive and active, inasmuch as
it is mover and moved, as the Philosopher says of the appetitive
power in general (De Anima iii, text. 54). Since therefore the object
of the will is not a passion of the sensitive appetite, but good
defined by the reason, it seems that a passion of the sensitive
appetite does not move the will.
Obj. 2: Further, the higher mover is not moved by the lower; thus the
soul is not moved by the body. Now the will, which is the rational
appetite, is compared to the sensitive appetite, as a higher mover to
a lower: for the Philosopher says (De Anima iii, text. 57) that "the
rational appetite moves the sensitive appetite, even as, in the
heavenly bodies, one sphere moves another." Therefore the will cannot
be moved by a passion of the sensitive appetite.
Obj. 3: Further, nothing immaterial can be moved by that which is
material. Now the will is an immaterial power, because it does not
use a corporeal organ, since it is in the reason, as stated in _De
Anima_ iii, text. 42: whereas the sensitive appetite is a material
force, since it is seated in an organ of the body. Therefore a
passion of the sensitive appetite cannot move the intellective
appetite.
_On the contrary,_ It is written (Dan. 13:56): "Lust hath perverted
thy heart."
_I answer that,_ A passion of the sensitive appetite cannot draw or
move the will directly; but it can do so indirectly, and this in two
ways. First, by a kind of distraction: because, since all the soul's
powers are rooted in the one essence of the soul, it follows of
necessity that, when one power is intent in its act, another power
becomes remiss, or is even altogether impeded, in its act, both
because all energy is weakened through being divided, so that, on the
contrary, through being centered on one thing, it is less able to be
directed to several; and because, in the operations of the soul, a
certain attention is requisite, and if this be closely fixed on one
thing, less attention is given to another. In this way, by a kind of
distraction, when the movement of the sensitive appetite is enforced
in respect of any passion whatever, the proper movement of the
rational appetite or will must, of necessity, become remiss or
altogether impeded.
Secondly, this may happen on the part of the will's object, which is
good apprehended by reason. Because the judgment and apprehension of
reason is impeded on account of a vehement and inordinate
apprehension of the imagination and judgment of the estimative power,
as appears in those who are out of their mind. Now it is evident that
the apprehension of the imagination and the judgment of the
estimative power follow the passion of the sensitive appetite, even
as the verdict of the taste follows the disposition of the tongue:
for which reason we observe that those who are in some kind of
passion, do not easily turn their imagination away from the object of
their emotion, the result being that the judgment of the reason often
follows the passion of the sensitive appetite, and consequently the
will's movement follows it also, since it has a natural inclination
always to follow the judgment of the reason.
Reply Obj. 1: Although the passion of the sensitive appetite is not
the direct object of the will, yet it occasions a certain change in
the judgment about the object of the will, as stated.
Reply Obj. 2: The higher mover is not directly moved by the lower;
but, in a manner, it can be moved by it indirectly, as stated.
The Third Objection is solved in like manner.
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