evil.

Accordingly the passions of the irascible faculty stand between those
concupiscible passions that denote movement towards good or evil, and
those concupiscible passions that denote rest in good or evil. And it
is therefore evident that the irascible passions both arise from and
terminate in the passions of the concupiscible faculty.

Reply Obj. 1: This argument would prove, if the formal object of the
concupiscible faculty were something contrary to the arduous, just as
the formal object of the irascible faculty is that which is arduous.
But because the object of the concupiscible faculty is good
absolutely, it naturally precedes the object of the irascible, as the
common precedes the proper.

Reply Obj. 2: The remover of an obstacle is not a direct but an
accidental mover: and here we are speaking of passions as directly
related to one another. Moreover, the irascible passion removes the
obstacle that hinders the concupiscible from resting in its object.
Wherefore it only follows that the irascible passions precede those
concupiscible passions that connote rest. The third objection leads
to the same conclusion.
________________________

SECOND ARTICLE [I-II, Q. 25, Art. 2]

Whether Love Is the First of the Concupiscible Passions?

Objection 1: It would seem that love is not the first of the
concupiscible passions. For the concupiscible faculty is so called
from concupiscence, which is the same passion as desire. But "things
are named from their chief characteristic" (De Anima ii, 4).
Therefore desire takes precedence of love.

Obj. 2: Further, love implies a certain union; since it is a "uniting
and binding force," as Dionysius says (Div. Nom. iv). But
concupiscence or desire is a movement towards union with the thing
coveted or desired. Therefore desire precedes love.

Obj. 3: Further, the cause precedes its effect. But pleasure is
sometimes the cause of love: since some love on account of pleasure
(Ethic. viii, 3, 4). Therefore pleasure precedes love; and
consequently love is not the first of the concupiscible passions.

_On the contrary,_ Augustine says (De Civ. Dei xiv, 7, 9) that all
the passions are caused by love: since "love yearning for the beloved
object, is desire; and, having and enjoying it, is joy." Therefore
love is the first of the concupiscible passions.

_I answer that,_ Good and evil are the object of the concupiscible
faculty. Now good naturally precedes evil; since evil is priv