f the sensitive part, which regards particular things.

Reply Obj. 2: In the passage quoted we have causal, not essential
predication: for covetousness is not essentially love, but an effect
of love. We may also say that Augustine is taking covetousness in a
wide sense, for any movement of the appetite in respect of good to
come: so that it includes both love and hope.

Reply Obj. 3: The passion which is directly contrary to concupiscence
has no name, and stands in relation to evil, as concupiscence in
regard to good. But since, like fear, it regards the absent evil;
sometimes it goes by the name of fear, just as hope is sometimes
called covetousness. For a small good or evil is reckoned as though
it were nothing: and consequently every movement of the appetite in
future good or evil is called hope or fear, which regard good and
evil as arduous.
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THIRD ARTICLE [I-II, Q. 30, Art. 3]

Whether Some Concupiscences Are Natural, and Some Not Natural?

Objection 1: It would seem that concupiscences are not divided into
those which are natural and those which are not. For concupiscence
belongs to the animal appetite, as stated above (A. 1, ad 3). But the
natural appetite is contrasted with the animal appetite. Therefore no
concupiscence is natural.

Obj. 2: Further, material differences makes no difference of species,
but only numerical difference; a difference which is outside the
purview of science. But if some concupiscences are natural, and some
not, they differ only in respect of their objects; which amounts to a
material difference, which is one of number only. Therefore
concupiscences should not be divided into those that are natural and
those that are not.

Obj. 3: Further, reason is contrasted with nature, as stated in
_Phys._ ii, 5. If therefore in man there is a concupiscence which is
not natural, it must needs be rational. But this is impossible:
because, since concupiscence is a passion, it belongs to the
sensitive appetite, and not to the will, which is the rational
appetite. Therefore there are no concupiscences which are not natural.

_On the contrary,_ The Philosopher (Ethic. iii, 11 and Rhetor. i, 11)
distinguishes natural concupiscences from those that are not natural.

_I answer that,_ As stated above (A. 1), concupiscence is the craving
for pleasurable good. Now a thing is pleasurable in two ways. First,
because it is suitable to the nature of the animal; for example,
fo