lso is apprehensive.

Obj. 3: Further, in man's temptations sensuality stands in the place
of the "serpent." But in the temptation of our first parents, the
serpent presented himself as one giving information and proposing
sin, which belong to the cognitive power. Therefore sensuality is a
cognitive power.

_On the contrary,_ Sensuality is defined as "the appetite of things
belonging to the body."

_I answer that,_ The name sensuality seems to be taken from the
sensual movement, of which Augustine speaks (De Trin. xii, 12, 13),
just as the name of a power is taken from its act; for instance,
sight from seeing. Now the sensual movement is an appetite following
sensitive apprehension. For the act of the apprehensive power is not
so properly called a movement as the act of the appetite: since the
operation of the apprehensive power is completed in the very fact
that the thing apprehended is in the one that apprehends: while the
operation of the appetitive power is completed in the fact that he
who desires is borne towards the thing desirable. Therefore the
operation of the apprehensive power is likened to rest: whereas the
operation of the appetitive power is rather likened to movement.
Wherefore by sensual movement we understand the operation of the
appetitive power: so that sensuality is the name of the sensitive
appetite.

Reply Obj. 1: By saying that the sensual movement of the soul is
directed to the bodily senses, Augustine does not give us to
understand that the bodily senses are included in sensuality, but
rather that the movement of sensuality is a certain inclination to
the bodily senses, since we desire things which are apprehended
through the bodily senses. And thus the bodily senses appertain to
sensuality as a preamble.

Reply Obj. 2: Sensuality is divided against higher and lower
reason, as having in common with them the act of movement: for the
apprehensive power, to which belong the higher and lower reason,
is a motive power; as is appetite, to which appertains sensuality.

Reply Obj. 3: The serpent not only showed and proposed sin, but
also incited to the commission of sin. And in this, sensuality is
signified by the serpent.
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SECOND ARTICLE [I, Q. 81, Art. 2]

Whether the Sensitive Appetite Is Divided into the Irascible and
Concupiscible As Distinct Powers?

Objection 1: It would seem that the sensitive appetite is not divided
into the irascible and concupiscible as