esent case is
impossible; since then the will would will and not will the same
thing.

Reply Obj. 3: The will moves itself sufficiently in one respect, and
in its own order, that is to say as proximate agent; but it cannot
move itself in every respect, as we have shown. Wherefore it needs to
be moved by another as first mover.
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FIFTH ARTICLE [I-II, Q. 9, Art. 5]

Whether the Will Is Moved by a Heavenly Body?

Objection 1: It would seem that the human will is moved by a heavenly
body. For all various and multiform movements are reduced, as to
their cause, to a uniform movement which is that of the heavens, as
is proved in _Phys._ viii, 9. But human movements are various and
multiform, since they begin to be, whereas previously they were not.
Therefore they are reduced, as to their cause, to the movement of the
heavens, which is uniform according to its nature.

Obj. 2: Further, according to Augustine (De Trin. iii, 4) "the lower
bodies are moved by the higher." But the movements of the human body,
which are caused by the will, could not be reduced to the movement of
the heavens, as to their cause, unless the will too were moved by the
heavens. Therefore the heavens move the human will.

Obj. 3: Further, by observing the heavenly bodies astrologers
foretell the truth about future human acts, which are caused by the
will. But this would not be so, if the heavenly bodies could not move
man's will. Therefore the human will is moved by a heavenly body.

_On the contrary,_ Damascene says (De Fide Orth. ii, 7) that "the
heavenly bodies are not the causes of our acts." But they would be,
if the will, which is the principle of human acts, were moved by the
heavenly bodies. Therefore the will is not moved by the heavenly
bodies.

_I answer that,_ It is evident that the will can be moved by the
heavenly bodies in the same way as it is moved by its object; that is
to say, in so far as exterior bodies, which move the will, through
being offered to the senses, and also the organs themselves of the
sensitive powers, are subject to the movements of the heavenly bodies.

But some have maintained that heavenly bodies have an influence on the
human will, in the same way as some exterior agent moves the will, as
to the exercise of its act. But this is impossible. For the "will," as
stated in _De Anima_ iii, 9, "is in the reason." Now the reason is a
power of the soul, not bound to a bodily organ: wheref