But if we compare the irascible passions to those concupiscible passions that denote movement, then it is clear that the latter take precedence: because the passions of the irascible faculty add something to those of the concupiscible faculty; just as the object of the irascible adds the aspect of arduousness or difficulty to the object of the concupiscible faculty. Thus hope adds to desire a certain effort, and a certain raising of the spirits to the realization of the arduous good. In like manner fear adds to aversion or detestation a certain lowness of spirits, on account of difficulty in shunning the evil.
Accordingly the passions of the irascible faculty stand between those concupiscible passions that denote movement towards good or evil, and those concupiscible passions that denote rest in good or evil. And it is therefore evident that the irascible passions both arise from and terminate in the passions of the concupiscible faculty.
Reply Obj. 1: This argument would prove, if the formal object of the concupiscible faculty were something contrary to the arduous, just as the formal object of the irascible faculty is that which is arduous. But because the object of the concupiscible faculty is good absolutely, it naturally precedes the object of the irascible, as the common precedes the proper.
Reply Obj. 2: The remover of an obstacle is not a direct but an accidental mover: and here we are speaking of passions as directly related to one another. Moreover, the irascible passion removes the obstacle that hinders the concupiscible from resting in its object. Wherefore it only follows that the irascible passions precede those concupiscible passions that connote rest. The third objection leads to the same conclusion. ________________________
SECOND ARTICLE [I-II, Q. 25, Art. 2]
Whether Love Is the First of the Concupiscible Passions?
Objection 1: It would seem that love is not the first of the concupiscible passions. For the concupiscible faculty is so called from concupiscence, which is the same passion as desire. But "things are named from their chief characteristic" (De Anima ii, 4). Therefore desire takes precedence of love.
Obj. 2: Further, love implies a certain union; since it is a "uniting and binding force," as Dionysius says (Div. Nom. iv). But concupiscence or desire is a movement towards union with the thing coveted or desired. Therefore desire precedes love.
Obj. 3: Further, the cause precedes its effect. But pleasure is sometimes the cause of love: since some love on account of pleasure (Ethic. viii, 3, 4). Therefore pleasure precedes love; and consequently love is not the first of the concupiscible passions.
On the contrary, Augustine says (De Civ. Dei xiv, 7, 9) that all the passions are caused by love: since "love yearning for the beloved object, is desire; and, having and enjoying it, is joy." Therefore love is the first of the concupiscible passions.