18. As soul and body make one man, so the inward and outward act--as the will to strike and the actual blow struck--are one human act. The outward act gives a certain physical completeness to the inward. Moreover the inward act is no thorough-going thing, if it stops short of outward action where the opportunity offers. Otherwise, the inward act may be as good or as bad morally as inward and outward act together. The mere wish to kill, where the deed is impossible, may be as wicked as wish and deed conjoined. It may be, but commonly it will not, for this reason, that the outward execution of the deed reacts upon the will and calls it forth with greater intensity; the will as it were expands where it finds outward vent. There is no one who has not felt the relative mildness of inward feelings of impatience or indignation, compared with those engendered by speaking out one's mind. Often also the outward act entails a long course of preparation, all during which the inward will is sustained and frequently renewed, as in a carefully planned burglary. _Readings_.--St. Thos., 1a 2ae, q. 18, art. 1; _ib_., q. 18, art. 2, in corp., ad 1; _ib_., q. 18, art. 3, in corp., ad 2; _ib_., q. 18, art. 4-6; _ib_., q. 18, art. 8, in corp., ad 2, 3; _ib_., q. 18, art. 9, in corp., ad 3; _ib_., q. 18, art. 10, 3; _ib_., q. 18, art. 11, in corp.; _ib_., q. 20, art. 4, in corp. CHAPTER IV. OF PASSIONS. SECTION I.--_Of Passions in General_. 1. A passion is defined to be: _A movement of the irrational part of the soul, attended by a notable alteration of the body, on the apprehension of good or evil._ The soul is made up of intellect, will, and sensible appetite. The first two are rational, the third irrational: the third is the seat of the passions. In a disembodied spirit, or an angel, there are no senses, no sensible appetite, no passions. The angel, or the departed soul, can love and hate, fear and desire, rejoice and grieve, but these are not passions in the pure spirit, they are acts of intellect and will alone. So man also often loves and hates, and does other acts that are synonymous with corresponding passions, and yet no passion is there. The man is working with his calm reason: his irrational soul is not stirred. To an author, when he is in the humour for it, it is a delight to be writing, but not a passionate delight. The will finds satisfaction in the act: the irrational soul is not affected by it. Or a penitent is sorry for his sin: he sincerely regrets it before God: his will is heartily turned away, and wishes that that sin had never been: at the same time his eye is dry, his features unmoved, not a sigh does he utter, and yet he is truly sorry. It is important to bear these facts in mind: else we shall be continually mistaking for passions what are pure acts of will, or _vice versa_, misled by the identity of name.