2, in which Thomas argues that love is the first of the concupiscible
passions, and ST I-II, q.
This description of the passions as motions located in the sensitive soul (in common with animals), and generally divided according to irascible and concupiscible
powers, is broadly Aristotelian and was recognized as Thomistic in the seventeenth century.
Prudence and faith were assigned to the intellect; justice, charity, and (usually) hope to the will; and temperance and fortitude to the concupiscible
and irascible passions.
Insofar as the editorial staff engaged their readers to preserve themselves from concupiscible
appetites guided by desire like irascible appetites driven by anger, under the sign of Bossuet, Saint-Thomas d'Aquin, Saint-Augustin or even Albert de Mun, such an adventure was not acceptable in their eyes.
doe first arise in the appetible or concupiscible
Pilsner suggests that the motive appears to be the specifying factor for an action only when Aquinas treats those actions 'involving disorders relevant to the concupiscible
16) which reflects Aquinas's distinction between concupiscible
and irascible appetites (Summa Theologiae I, q.
These wounds were said to affect persons' reasons, their wills, and both their irascible and their concupiscible
Firstly, love is a basic emotion of the concupiscible
appetite, which is a sensitive appetite that man has in common with non-rational animals.
Temperance is needed to moderate the concupiscible
appetite lest our wants for pleasurable things tyrannize us [10:121].
in the individual man, the soul rules the body; and among the parts of the soul, the irascible and the concupiscible
parts are ruled by reason.
Some representative interpretations follow: Venus and Adonis portrays Venus as embodying the concupiscible
appetites in her advances to Adonis and the irascible appetites in her responses to his death.