(to desire),
and the irascible part from "irasci" (to be angry). But there is a
concupiscence which cannot belong to the sensitive appetite, but only
to the intellectual, which is the will; as the concupiscence of
wisdom, of which it is said (Wis. 6:21): "The concupiscence of wisdom
bringeth to the eternal kingdom." There is also a certain anger which
cannot belong to the sensitive appetite, but only to the intellectual;
as when our anger is directed against vice. Wherefore Jerome
commenting on Matt. 13:33 warns us "to have the hatred of vice in the
irascible part." Therefore we should distinguish irascible and
concupiscible parts of the intellectual soul as well as in the
sensitive.

Obj. 2: Further, as is commonly said, charity is in the
concupiscible, and hope in the irascible part. But they cannot be in
the sensitive appetite, because their objects are not sensible, but
intellectual. Therefore we must assign an irascible and concupiscible
power to the intellectual part.

Obj. 3: Further, it is said (De Spiritu et Anima) that "the soul
has these powers"--namely, the irascible, concupiscible, and
rational--"before it is united to the body." But no power of the
sensitive part belongs to the soul alone, but to the soul and body
united, as we have said above (Q. 78, AA. 5, 8). Therefore the
irascible and concupiscible powers are in the will, which is the
intellectual appetite.

_On the contrary,_ Gregory of Nyssa (Nemesius, De Nat. Hom.) says that
the irrational part of the soul is divided into the desiderative and
irascible, and Damascene says the same (De Fide Orth. ii, 12). And the
Philosopher says (De Anima iii, 9) "that the will is in reason, while
in the irrational part of the soul are concupiscence and anger," or
"desire and animus."

_I answer that,_ The irascible and concupiscible are not parts of the
intellectual appetite, which is called the will. Because, as was said
above (Q. 59, A. 4; Q. 79, A. 7), a power which is directed to an
object according to some common notion is not differentiated by
special differences which are contained under that common notion. For
instance, because sight regards the visible thing under the common
notion of something colored, the visual power is not multiplied
according to the different kinds of color: but if there were a power
regarding white as white, and not as something colored, it would be
distinct from a power regarding black as black.

Now the sensitive appetite