, according to the order of reason, since
the apprehensive power presents the object to the appetite.
Accordingly, that act whereby the will tends to something proposed to
it as being good, through being ordained to the end by the reason, is
materially an act of the will, but formally an act of the reason. Now
in such like matters the substance of the act is as the matter in
comparison to the order imposed by the higher power. Wherefore choice
is substantially not an act of the reason but of the will: for choice
is accomplished in a certain movement of the soul towards the good
which is chosen. Consequently it is evidently an act of the appetitive
power.

Reply Obj. 1: Choice implies a previous comparison; not that it
consists in the comparison itself.

Reply Obj. 2: It is quite true that it is for the reason to draw the
conclusion of a practical syllogism; and it is called "a decision" or
"judgment," to be followed by "choice." And for this reason the
conclusion seems to belong to the act of choice, as to that which
results from it.

Reply Obj. 3: In speaking "of ignorance of choice," we do not mean
that choice is a sort of knowledge, but that there is ignorance of
what ought to be chosen.
________________________

SECOND ARTICLE [I-II, Q. 13, Art. 2]

Whether Choice Is to Be Found in Irrational Animals?

Objection 1: It would seem that irrational animals are able to
choose. For choice "is the desire of certain things on account of an
end," as stated in _Ethic._ iii, 2, 3. But irrational animals desire
something on account of an end: since they act for an end, and from
desire. Therefore choice is in irrational animals.

Obj. 2: Further, the very word _electio_ (choice) seems to signify
the taking of something in preference to others. But irrational
animals take something in preference to others: thus we can easily
see for ourselves that a sheep will eat one grass and refuse another.
Therefore choice is in irrational animals.

Obj. 3: Further, according to _Ethic._ vi, 12, "it is from prudence
that a man makes a good choice of means." But prudence is found in
irrational animals: hence it is said in the beginning of _Metaph._ i,
1 that "those animals which, like bees, cannot hear sounds, are
prudent by instinct." We see this plainly, in wonderful cases of
sagacity manifested in the works of various animals, such as bees,
spiders, and dogs. For a hound in following a stag, on coming to a
crossroad, tries by sc