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as it is apprehended. Wherefore differences in the thing apprehended are of themselves differences of the appetible. And so the appetitive powers are distinct according to the distinction of the things apprehended, as their proper objects.
Reply Obj. 2: The intellectual appetite, though it tends to individual things which exist outside the soul, yet tends to them as standing under the universal; as when it desires something because it is good. Wherefore the Philosopher says (Rhetoric. ii, 4) that hatred can regard a universal, as when "we hate every kind of thief." In the same way by the intellectual appetite we may desire the immaterial good, which is not apprehended by sense, such as knowledge, virtue, and suchlike.
QUESTION 81
OF THE POWER OF SENSUALITY (In Three Articles)
Next we have to consider the power of sensuality, concerning which there are three points of inquiry:
(1) Whether sensuality is only an appetitive power?
(2) Whether it is divided into irascible and concupiscible as distinct powers?
(3) Whether the irascible and concupiscible powers obey reason?
FIRST ARTICLE [I, Q. 81, Art. 1]
Whether Sensuality Is Only Appetitive?
Objection 1: It would seem that sensuality is not only appetitive, but also cognitive. For Augustine says (De Trin. xii, 12) that "the sensual movement of the soul which is directed to the bodily senses is common to us and beasts." But the bodily senses belong to the apprehensive powers. Therefore sensuality is a cognitive power.
Obj. 2: Further, things which come under one division seem to be of one genus. But Augustine (De Trin. xii, 12) divides sensuality against the