ercise of its
act; since even the true itself which is the perfection of the
intellect, is included in the universal good, as a particular good.
But as to the determination of the act, which the act derives from
the object, the intellect moves the will; since the good itself is
apprehended under a special aspect as contained in the universal
true. It is therefore evident that the same is not mover and moved in
the same respect.
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SECOND ARTICLE [I-II, Q. 9, Art. 2]

Whether the Will Is Moved by the Sensitive Appetite?

Objection 1: It would seem that the will cannot be moved by the
sensitive appetite. For "to move and to act is more excellent than to
be passive," as Augustine says (Gen. ad lit. xii, 16). But the
sensitive appetite is less excellent than the will which is the
intellectual appetite; just as sense is less excellent than intellect.
Therefore the sensitive appetite does not move the will.

Obj. 2: Further, no particular power can produce a universal effect.
But the sensitive appetite is a particular power, because it follows
the particular apprehension of sense. Therefore it cannot cause the
movement of the will, which movement is universal, as following the
universal apprehension of the intellect.

Obj. 3: Further, as is proved in _Phys._ viii, 5, the mover is not
moved by that which it moves, in such a way that there be reciprocal
motion. But the will moves the sensitive appetite, inasmuch as the
sensitive appetite obeys the reason. Therefore the sensitive appetite
does not move the will.

_On the contrary,_ It is written (James 1:14): "Every man is tempted
by his own concupiscence, being drawn away and allured." But man
would not be drawn away by his concupiscence, unless his will were
moved by the sensitive appetite, wherein concupiscence resides.
Therefore the sensitive appetite moves the will.

_I answer that,_ As stated above (A. 1), that which is apprehended as
good and fitting, moves the will by way of object. Now, that a thing
appear to be good and fitting, happens from two causes: namely, from
the condition, either of the thing proposed, or of the one to whom it
is proposed. For fitness is spoken of by way of relation; hence it
depends on both extremes. And hence it is that taste, according as it
is variously disposed, takes to a thing in various ways, as being
fitting or unfitting. Wherefore as the Philosopher says (Ethic. iii,
5): "According as a man is, such d