The difference recognized in Plato and Aristotle between the divine spark and the appetitive and perceptual parts of human nature was now emphasized.
If reason be the proper "ruling part," the first step in the moral life is the subordination of the appetitive nature and the enthronement of reason.
Thus the appetitive faculty claims with persistence the satisfaction of its wants, and the will is solicited to procure it; but the will should receive from the reason the motives by which she determines.
The appetitive element is our wish for some result.
More precisely will is a process which has both an intellectual and an appetitive element.
To enjoy the operations of a sensitive soul; or of the appetitive faculty?
That which is a hindrance of the appetitive and prosecutive faculty, is an evil to the sensitive nature.
For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her.
If he neglected it, and directed all his development toward the energetic or appetitive mortal soul, he would become debased.
These three are respectively the organs of the rational, the energetic, and the appetitive soul.
So too in the just mind, each of its tripartite constituents performs its appropriate function--the rational mind directing and controuling, the energetic and appetitiveminds obeying such controul.
The thoughts of the rational soul were thus brought within view of the appetitive soul, in the form of phantoms or images exhibited on the mirror of the liver.
The best parts of his mind are under subjection to the worst: the rational mind is trampled down by the appetitive mind, with its insane and unsatisfied cravings.
It has its seat between the diaphragm and the navel; the liver is placed in this region as an outlying fort, occupied by the rational soul, and used for the purpose of controuling the rebellious tendencies of the appetitive soul.
It is thus through the liver, and by means of these images, that the rational soul maintains its ascendancy over the appetitive soul; either to terrify and subdue, or to comfort and encourage it.
They provided an agency for this purpose in the liver, which they placed close upon the abode of the appetitive soul.
The Gods knew that this appetitive soul would never listen to reason, and that it must be kept under subjection altogether by the influence of phantoms and imagery.
Let the thesis be, The appetitive principle is ignorant.
Therefore in no appetitive power can there be contrariety of passions other than that of good and evil.
Consequently to become as a second nature by consenting to the reason, is proper to those virtues which are in the appetitive faculty.
Now moral virtue is properly a perfection of the appetitive part of the soul in regard to some determinate matter: and the measure or rule of the appetitivemovement in respect of appetible objects is the reason.
Science is contrasted with virtue taken in the second sense, wherein it belongs to the appetitive faculty.
And hence it is that the appetitive movements that regard good, are reckoned as causing the appetitive movements that regard evil.
Secondly, more properly speaking, passion is a movement of the appetitive power; and more properly still, it is a movement of an appetitive power that has a bodily organ, such movement being accompanied by a bodily transmutation.
The other requisite for pleasure is on the part of the appetitive power, which acquiesces in the pleasurable object, and rests therein, offering, as it were, to enfold it within itself.
For pleasure is a repose of the appetitive power in some loved good, and resulting from some operation; wherefore we assign a twofold reason for this assertion.
Whether Passion Is in the Appetitive Rather Than in the Apprehensive Part?
Now the soul is drawn to a thing by the appetitive power rather than by the apprehensive power: because the soul has, through its appetitive power, an order to things as they are in themselves: hence the Philosopher says (Metaph.
The next portion is theAppetitive [Greek: epithymaetikon], which is not thus incapable.
Reason and Appetite are thus combined: Good Purpose comprises both true affirmation and right pursuit: you may call it either an Intelligent Appetite, or an Appetitive Intelligence.
After a long disquisition about the passions and the whole appetitive side of human nature, over which Reason is called to rule, he is brought to the subject of virtue.
But union with God comes through love, and love belongs to the appetitive powers; therefore prayer, too, would seem to belong to the appetitive powers.
But devotion is an act of theappetitive powers of the soul, and is, as we have said above, a movement of the will.
But the appetitive powers not only move the bodily members to the performance of external acts, but the intellect, too, is moved by them to the exercise of contemplation.
But from the very fact that truth is the goal of contemplation it derives its character of a desirable and lovable and pleasing good, and in this sense it comes under the appetitive powers.
Lastly, all special kinds of acts belong either to the appetitive or to the cognoscitive faculties.
Some, however, think that prayer is an act of the appetitive powers, thus: 1.
But the knowledge which is prudence, and which is rather directed to the acts of the appetitive powers, pertains to the active life.
Prayer, then, is desire; but desire is an act of the appetitive powers.
Pleasure belongs to the appetitive powers, whereas contemplation is mainly in the intellect.
Just as the contemplative life pertains to the cognoscitive powers, so does the active life pertain to the appetitive powers.
But the affective or appetitive powers tend towards external action.
Longing for violent emotions, jaded with pleasure which had palled, discontented with his wasted life, jealous of his brutal cousin, appetitiveto the last of glory, he conceived his scheme.
That controul which in the Republic is exercised by the rational soul over the passionate and appetitive souls, is in the Phaedon exercised (though imperfectly) by the one and only soul over the body.
The first movement of will and of any appetitive faculty (virtus) is amor.
For the first movement of will and any appetitivefaculty (appetitivae virtutis) is love (amor).
Now the principle of all appetitivemovements is the good or evil apprehended: and consequently the principle of fear and of every appetitive movement must be an apprehension.
Now the affective or appetitive power inclines to external actions.
Whether Rapture Pertains to the Cognitive Rather Than to the Appetitive Power?
But fear is not a part of wisdom, since fear is seated in the appetitive faculty, while wisdom is in the intellect.
Now desire and love pertain to the affective or appetitive power, as stated above (I-II, Q.
Whether Prudence Is in the Cognitive or in the Appetitive Faculty?
Consequently every appetitive movement which is conformed to a true intellect, is good in itself, while every appetitive movement which is conformed to a false intellect is evil in itself and sinful.
Further, the subject of a human virtue is either the reason, or the appetitive power, which is divided into the will, the concupiscible and the irascible.
Now the proper object of the appetite's movement is the final good: so that, in consequence, every appetitive movement is both specified and named from its proper end.
Good, under the aspect of good, is the object of the appetitive power.
On the other hand, charity is in an appetitive power, whose operation consists in the soul tending to things themselves.
Therefore prudence is in the appetitive rather than in the rational faculty.
There is also a third or appetitive soul, which receives the commands of the immortal part, not immediately but mediately, through the liver, which reflects on its surface the admonitions and threats of the reason.
It is in accordance with this latter idea that Wundt conceives all reality as being in its ultimate nature appetitive activity: the Ego is a "volitional unit" and the universe a "collection of volitional units".
The third is goodness: the aspect under which reality is related as an object to appetitive experience, to will.
What it does imply is the existence of a genuine analogy between the nature and natural activities of physical agencies on the one hand and the appetite and appetitive activities of conscious agencies on the other.
We have seen that both the appetitive and the cognitive faculties are involved in the experience of the beautiful.
Cognitive and appetitive faculties do not react on the objects which reduce these faculties to act, thus arousing their immanent activity.
For it is the nature of reason to govern, and of the irascible faculty both to govern and be governed, since it is obsequious to reason, and commands the appetitive faculty when this is disobedient to reason.
That the appetitive element is placed in the intestines in many places he declares; in these verses, for example (O.
And Nature has of due given the highest place to what is most excellent, having placed reason as a steersman in the head, and the appetitive faculty at a distance, last of all and lowest.
The Gift of Fortitude is an infused habit which makes the appetitive powers readily responsive to the encouragement of the Holy Spirit and filled with a courage that is more than human.
The virtue of charity belongs to the appetitive part of the soul, but supposes a judgment by which its exercise is regulated.
The former is relative to the cognitive, the latter to the appetitive faculty.
The faculty of the vegetative soul is the appetitive power, whose seat is in the liver.
Similarly if this fool abstains from pleasures, it is because of the weakness of his appetitive soul.
The appetitive faculty is the power of the soul by which a person desires a thing or rejects it.
The mean of the appetitivepower is temperance; of the spirited power, bravery and gentleness; of the rational soul, justice.
It is important as a guide to the happiness of the soul because it instructs the appetitive power in reference to those things which are subject to the will, and directs it to aim at the good and to reject the evil.
The four divisions of the river are the four elements; Adam is the rational soul, Eve, as the Hebrew name indicates, the animal soul, and the serpent is the vegetative or appetitive soul.
The vegetative power, whose functions are nourishment, growth and reproduction, is related to appetite, and is called the appetitive soul.
The ethical virtues are resident in the appetitive faculty.
He has the spirited power and the appetitive like other animals.
The soul consists of five parts or faculties: the nutritive, the sensitive, the imaginative, the appetitive and the rational.
The rational soul is like a king; the animal soul is like an official before the king, rebuking the appetitive soul.
First among these obstacles, is the circumstance, that the intellectual faculties do not exhibit so much vigour in early youth as the animal or appetitive faculties.
