e are differentiated according to the distinction of the
corresponding active and motive principles; because the motive must be
proportionate to the movable, and the active to the passive: indeed,
the passive power itself has its very nature from its relation to its
active principle. Therefore, since what is apprehended by the
intellect and what is apprehended by sense are generically different;
consequently, the intellectual appetite is distinct from the
sensitive.

Reply Obj. 1: It is not accidental to the thing desired to be
apprehended by the sense or the intellect; on the contrary, this
belongs to it by its nature; for the appetible does not move the
appetite except as it is apprehended. Wherefore differences in the
thing apprehended are of themselves differences of the appetible. And
so the appetitive powers are distinct according to the distinction of
the things apprehended, as their proper objects.

Reply Obj. 2: The intellectual appetite, though it tends to
individual things which exist outside the soul, yet tends to them as
standing under the universal; as when it desires something because it
is good. Wherefore the Philosopher says (Rhetoric. ii, 4) that hatred
can regard a universal, as when "we hate every kind of thief." In the
same way by the intellectual appetite we may desire the immaterial
good, which is not apprehended by sense, such as knowledge, virtue,
and suchlike.
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QUESTION 81

OF THE POWER OF SENSUALITY
(In Three Articles)

Next we have to consider the power of sensuality, concerning which
there are three points of inquiry:

(1) Whether sensuality is only an appetitive power?

(2) Whether it is divided into irascible and concupiscible as distinct
powers?

(3) Whether the irascible and concupiscible powers obey reason?
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FIRST ARTICLE [I, Q. 81, Art. 1]

Whether Sensuality Is Only Appetitive?

Objection 1: It would seem that sensuality is not only appetitive,
but also cognitive. For Augustine says (De Trin. xii, 12) that "the
sensual movement of the soul which is directed to the bodily senses
is common to us and beasts." But the bodily senses belong to the
apprehensive powers. Therefore sensuality is a cognitive power.

Obj. 2: Further, things which come under one division seem to be
of one genus. But Augustine (De Trin. xii, 12) divides sensuality
against the higher and lower reason, which belong to knowledge.
Therefore sensuality a