on,
and are obedient to the reason, they are proper to man. And in this
way they can be the subject of human virtue.

Reply Obj. 2: Just as human flesh has not of itself the good of
virtue, but is made the instrument of a virtuous act, inasmuch as
being moved by reason, we "yield our members to serve justice"; so
also, the irascible and concupiscible powers, of themselves indeed,
have not the good of virtue, but rather the infection of the _fomes:_
whereas, inasmuch as they are in conformity with reason, the good of
reason is begotten in them.

Reply Obj. 3: The body is ruled by the soul, and the irascible and
concupiscible powers by the reason, but in different ways. For the
body obeys the soul blindly without any contradiction, in those
things in which it has a natural aptitude to be moved by the soul:
whence the Philosopher says (Polit. i, 3) that the "soul rules the
body with a despotic command" as the master rules his slave:
wherefore the entire movement of the body is referred to the soul.
For this reason virtue is not in the body, but in the soul. But the
irascible and concupiscible powers do not obey the reason blindly; on
the contrary, they have their own proper movements, by which, at
times, they go against reason, whence the Philosopher says (Polit. i,
3) that the "reason rules the irascible and concupiscible powers by a
political command" such as that by which free men are ruled, who have
in some respects a will of their own. And for this reason also must
there be some virtues in the irascible and concupiscible powers, by
which these powers are well disposed to act.

Reply Obj. 4: In choice there are two things, namely, the intention
of the end, and this belongs to the moral virtue; and the
preferential choice of that which is unto the end, and this belongs
to prudence (Ethic. vi, 2, 5). But that the irascible and
concupiscible powers have a right intention of the end in regard to
the passions of the soul, is due to the good disposition of these
powers. And therefore those moral virtues which are concerned with
the passions are in the irascible and concupiscible powers, but
prudence is in the reason.
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FIFTH ARTICLE [I-II, Q. 56, Art. 5]

Whether the Sensitive Powers of Apprehension Are the Subject of
Virtue?

Objection 1: It would seem that it is possible for virtue to be in
the interior sensitive powers of apprehension. For the sensitive
appetite can be the subject of virt