Nulla virtus est in viribus sensitivis apprehensivis interius quia in homine tamen id quod ex consuetudine acquiritur in memoria, et in aliis viribus sensitivis apprehensivis, non est habitus per se, sed aliquid annexum habitibus intellectivae partis, ut supra dictum est.
There is no virtue in the interior sensitive powers of apprehension because in man, that which he acquires by use, in his memory and other sensitive powers of apprehension, is not a habit properly so called, but something annexed to the habits of the intellective faculty, as we have said above (q50, a4, ad 3).
Sed tamen si qui sunt habitus in talibus viribus, virtutes dici non possunt. Virtus enim est habitus perfectus, quo non contingit nisi bonum operari, unde oportet quod virtus sit in illa potentia quae est consummativa boni operis.
Nevertheless even if there be habits in such powers, they cannot be virtues. For virtue is a perfect habit, by which it never happens that anything but good is done: and so virtue must needs be in that power which consummates the good act.
Cognitio autem veri non consummatur in viribus sensitivis apprehensivis: sed huiusmodi vires sunt quasi praeparatoriae ad cognitionem intellectivam. Et ideo in huiusmodi viribus non sunt virtutes, quibus cognoscitur verum; sed magis in intellectu vel ratione.
But the knowledge of truth is not consummated in the sensitive powers of apprehension: for such powers prepare the way to the intellective knowledge. And therefore in these powers there are none of the virtues, by which we know truth; these are rather in the intellect or reason.
Appetitus sensitivus se habet ad voluntatem, quae est appetitus rationis, sicut motus ab eo. Et ideo opus appetitivae virtutis consummatur in appetitu sensitivo. Et propter hoc, appetitus sensitivus est subiectum virtutis.
The sensitive appetite is related to the will, which is the rational appetite, through being moved by it. And therefore the act of the appetitive power is consummated in the sensitive appetite: and for this reason the sensitive appetite is the subject of virtue.
Virtutes autem sensitivae apprehensivae magis se habent ut moventes respectu intellectus, eo quod phantasmata se habent ad animam intellectivam, sicut colores ad visum, ut dicitur in III de anima. Et ideo opus cognitionis in intellectu terminatur. Et propter hoc, virtutes cognoscitivae sunt in ipso intellectu vel ratione.
Whereas the sensitive powers of apprehension are related to the intellect rather through moving it; for the reason that the phantasms are related to the intellective soul, as colors to sight (De Anima iii, text. 18). And therefore the act of knowledge is terminated in the intellect; and for this reason the cognoscitive virtues are in the intellect itself, or the reason.