Of the Manner in Which the Will Is Moved

Of the Manner in Which the Will Is Moved — St. Thomas Aquinas asks: Whether the will is moved to anything naturally?; Whether the will is moved, of necessity, by its object?; Whether the will is moved, of necessity, by the lower appetite?; Whether the will is moved of necessity by the exterior mover which is God?.

We must now consider the manner in which the will is moved. Under this head there are four points of inquiry:

Article 1: Whether the will is moved to anything naturally?

The movement of the will follows the movement of the intellect. But the intellect understands some things naturally. Therefore the will, too, wills some things naturally.

As Boethius says (De Duabus Nat.) and the Philosopher also (Metaph. v, 4) the word "nature" is used in a manifold sense. For sometimes it stands for the intrinsic principle in movable things. In this sense nature is either matter or the material form, as stated in Phys. ii, 1. In another sense nature stands for any substance, or even for any being. And in this sense, that is said to be natural to a thing which befits it in respect of its substance. And this is that which of itself is in a thing. Now all things that do not of themselves belong to the thing in which they are, are reduced to something which belongs of itself to that thing, as to their principle. Wherefore, taking nature in this sense, it is necessary that the principle of whatever belongs to a thing, be a natural principle. This is evident in regard to the intellect: for the principles of intellectual knowledge are naturally known. In like manner the principle of voluntary movements must be something naturally willed.

Now this is good in general, to which the will tends naturally, as does each power to its object; and again it is the last end, which stands in the same relation to things appetible, as the first principles of demonstrations to things intelligible: and, speaking generally, it is all those things which belong to the willer according to his nature. For it is not only things pertaining to the will that the will desires, but also that which pertains to each power, and to the entire man. Wherefore man wills naturally not only the object of the will, but also other things that are appropriate to the other powers; such as the knowledge of truth, which befits the intellect; and to be and to live and other like things which regard the natural well-being; all of which are included in the object of the will, as so many particular goods.

Article 2: Whether the will is moved, of necessity, by its object?

The rational powers, according to the Philosopher (Metaph. ix, 2) are directed to opposites. But the will is a rational power, since it is in the reason, as stated in De Anima iii, 9. Therefore the will is directed to opposites. Therefore it is not moved, of necessity, to either of the opposites.

The will is moved in two ways: first, as to the exercise of its act; secondly, as to the specification of its act, derived from the object. As to the first way, no object moves the will necessarily, for no matter what the object be, it is in man's power not to think of it, and consequently not to will it actually. But as to the second manner of motion, the will is moved by one object necessarily, by another not. For in the movement of a power by its object, we must consider under what aspect the object moves the power. For the visible moves the sight, under the aspect of color actually visible. Wherefore if color be offered to the sight, it moves the sight necessarily: unless one turns one's eyes away; which belongs to the exercise of the act. But if the sight were confronted with something not in all respects colored actually, but only so in some respects, and in other respects not, the sight would not of necessity see such an object: for it might look at that part of the object which is not actually colored, and thus it would not see it. Now just as the actually colored is the object of sight, so is good the object of the will. Wherefore if the will be offered an object which is good universally and from every point of view, the will tends to it of necessity, if it wills anything at all; since it cannot will the opposite. If, on the other hand, the will is offered an object that is not good from every point of view, it will not tend to it of necessity. And since lack of any good whatever, is a non-good, consequently, that good alone which is perfect and lacking in nothing, is such a good that the will cannot not-will it: and this is Happiness. Whereas any other particular goods, in so far as they are lacking in some good, can be regarded as non-goods: and from this point of view, they can be set aside or approved by the will, which can tend to one and the same thing from various points of view.

Article 3: Whether the will is moved, of necessity, by the lower appetite?

It is written (Gn. 4:7): "Thy lust [Vulg. 'The lust thereof'] shall be under thee, and thou shalt have dominion over it." Therefore man's will is not moved of necessity by the lower appetite.

As stated above (), the passion of the sensitive appetite moves the will, in so far as the will is moved by its object: inasmuch as, to wit, man through being disposed in such and such a way by a passion, judges something to be fitting and good, which he would not judge thus were it not for the passion. Now this influence of a passion on man occurs in two ways. First, so that his reason is wholly bound, so that he has not the use of reason: as happens in those who through a violent access of anger or concupiscence become furious or insane, just as they may from some other bodily disorder; since such like passions do not take place without some change in the body. And of such the same is to be said as of irrational animals, which follow, of necessity, the impulse of their passions: for in them there is neither movement of reason, nor, consequently, of will.

Sometimes, however, the reason is not entirely engrossed by the passion, so that the judgment of reason retains, to a certain extent, its freedom: and thus the movement of the will remains in a certain degree. Accordingly in so far as the reason remains free, and not subject to the passion, the will's movement, which also remains, does not tend of necessity to that whereto the passion inclines it. Consequently, either there is no movement of the will in that man, and the passion alone holds its sway: or if there be a movement of the will, it does not necessarily follow the passion.

Article 4: Whether the will is moved of necessity by the exterior mover which is God?

It is written (Ecclus. 15:14): "God made man from the beginning, and left him in the hand of his own counsel." Therefore He does not of necessity move man's will.

As Dionysius says (Div. Nom. iv) "it belongs to Divine providence, not to destroy but to preserve the nature of things." Wherefore it moves all things in accordance with their conditions; so that from necessary causes through the Divine motion, effects follow of necessity; but from contingent causes, effects follow contingently. Since, therefore, the will is an active principle, not determinate to one thing, but having an indifferent relation to many things, God so moves it, that He does not determine it of necessity to one thing, but its movement remains contingent and not necessary, except in those things to which it is moved naturally.