those things which sustain the nature of the body, whether as regards
the preservation of the individual, such as food, drink, and the
like, or as regards the preservation of the species, such as sexual
matters: and the inordinate appetite of such things is called
"concupiscence of the flesh." The other is spiritual concupiscence,
and is directed to those things which do not afford sustentation or
pleasure in respect of the fleshly senses, but are delectable in
respect of the apprehension or imagination, or some similar mode of
perception; such are money, apparel, and the like; and this spiritual
concupiscence is called "concupiscence of the eyes," whether this be
taken as referring to the sight itself, of which the eyes are the
organ, so as to denote curiosity according to Augustine's exposition
(Confess. x); or to the concupiscence of things which are proposed
outwardly to the eyes, so as to denote covetousness, according to the
explanation of others.

The inordinate appetite of the arduous good pertains to the "pride of
life"; for pride is the inordinate appetite of excellence, as we
shall state further on (Q. 84, A. 2; II-II, Q. 162, A. 1).

It is therefore evident that all passions that are a cause of sin can
be reduced to these three: since all the passions of the
concupiscible part can be reduced to the first two, and all the
irascible passions to the third, which is not divided into two
because all the irascible passions conform to spiritual concupiscence.

Reply Obj. 1: "Pride of life" is included in covetousness according
as the latter denotes any kind of appetite for any kind of good. How
covetousness, as a special vice, which goes by the name of "avarice,"
is the root of all sins, shall be explained further on (Q. 84, A. 1).

Reply Obj. 2: "Concupiscence of the eyes" does not mean here the
concupiscence for all things which can be seen by the eyes, but only
for such things as afford, not carnal pleasure in respect of touch,
but in respect of the eyes, i.e. of any apprehensive power.

Reply Obj. 3: The sense of sight is the most excellent of all the
senses, and covers a larger ground, as stated in _Metaph._ i: and so
its name is transferred to all the other senses, and even to the
inner apprehensions, as Augustine states (De Verb. Dom., serm.
xxxiii).

Reply Obj. 4: Avoidance of evil is caused by the appetite for good,
as stated above (Q. 25, A. 2; Q. 39, A. 2); and so those passions
alone are mentio