one way or another, in respect of his body, to
this or that passion. Secondly, as consequent to it: thus a man
becomes heated through anger. Now the condition that precedes, is not
subject to the command of reason: since it is due either to nature,
or to some previous movement, which cannot cease at once. But the
condition that is consequent, follows the command of reason: since it
results from the local movement of the heart, which has various
movements according to the various acts of the sensitive appetite.

Reply Obj. 3: Since the external sensible is necessary for the
apprehension of the senses, it is not in our power to apprehend
anything by the senses, unless the sensible be present; which
presence of the sensible is not always in our power. For it is then
that man can use his senses if he will so to do; unless there be some
obstacle on the part of the organ. On the other hand, the
apprehension of the imagination is subject to the ordering of reason,
in proportion to the strength or weakness of the imaginative power.
For that man is unable to imagine the things that reason considers,
is either because they cannot be imagined, such as incorporeal
things; or because of the weakness of the imaginative power, due to
some organic indisposition.
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EIGHTH ARTICLE [I-II, Q. 17, Art. 8]

Whether the Act of the Vegetal Soul Is Commanded?

Objection 1: It would seem that the acts of the vegetal soul are
subject to the command of reason. For the sensitive powers are of
higher rank than the vegetal powers. But the powers of the sensitive
soul are subject to the command of reason. Much more, therefore, are
the powers of the vegetal soul.

Obj. 2: Further, man is called a "little world" [*Aristotle,
_Phys._ viii. 2], because the soul is in the body, as God is in the
world. But God is in the world in such a way, that everything in the
world obeys His command. Therefore all that is in man, even the
powers of the vegetal soul, obey the command of reason.

Obj. 3: Further, praise and blame are awarded only to such acts as
are subject to the command of reason. But in the acts of the
nutritive and generative power, there is room for praise and blame,
virtue and vice: as in the case of gluttony and lust, and their
contrary virtues. Therefore the acts of these powers are subject to
the command of reason.

_On the contrary,_ Gregory of Nyssa [*Nemesius, De Nat. Hom. xxii.]
says that "the nutritive and g