atise on Morals in the second part of this work
(I-II, Q. 85, seqq.; Q. 109).
_______________________

THIRD ARTICLE [I, Q. 83, Art. 3]

Whether Free-will Is an Appetitive Power?

Objection 1: It would seem that free-will is not an appetitive, but
a cognitive power. For Damascene (De Fide Orth. ii, 27) says that
"free-will straightway accompanies the rational nature." But reason
is a cognitive power. Therefore free-will is a cognitive power.

Obj. 2: Further, free-will is so called as though it were a free
judgment. But to judge is an act of a cognitive power. Therefore
free-will is a cognitive power.

Obj. 3: Further, the principal function of free-will is to choose.
But choice seems to belong to knowledge, because it implies a certain
comparison of one thing to another, which belongs to the cognitive
power. Therefore free-will is a cognitive power.

_On the contrary,_ The Philosopher says (Ethic. iii, 3) that choice
is "the desire of those things which are in us." But desire is an act
of the appetitive power: therefore choice is also. But free-will is
that by which we choose. Therefore free-will is an appetitive power.

_I answer that,_ The proper act of free-will is choice: for we say
that we have a free-will because we can take one thing while refusing
another; and this is to choose. Therefore we must consider the nature
of free-will, by considering the nature of choice. Now two things
concur in choice: one on the part of the cognitive power, the other
on the part of the appetitive power. On the part of the cognitive
power, counsel is required, by which we judge one thing to be
preferred to another: and on the part of the appetitive power, it is
required that the appetite should accept the judgment of counsel.
Therefore Aristotle (Ethic. vi, 2) leaves it in doubt whether choice
belongs principally to the appetitive or the cognitive power: since
he says that choice is either "an appetitive intellect or an
intellectual appetite." But (Ethic. iii, 3) he inclines to its being
an intellectual appetite when he describes choice as "a desire
proceeding from counsel." And the reason of this is because the
proper object of choice is the means to the end: and this, as such,
is in the nature of that good which is called useful: wherefore since
good, as such, is the object of the appetite, it follows that choice
is principally an act of the appetitive power. And thus free-will is
an appetitive power.

Reply Obj. 1: Th