Non voluntas hominis ex necessitate movetur ab appetitu inferiori: inquantum ratio manet libera, et passioni non subiecta, intantum voluntatis motus qui manet, non ex necessitate tendit ad hoc ad quod passio inclinat, quia potest voluntas non velle concupiscere, aut concupiscentiae non consentire, et sic non ex necessitate sequitur concupiscentiae motum.
Man's will is not moved of necessity by the lower appetite: insofar 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, because it is in the power of the will not to will to desire or not to consent to concupiscence, and thus it does not necessarily follow the movement of concupiscence.
Passio appetitus sensitivi movet voluntatem, ex ea parte qua voluntas movetur ab obiecto: inquantum scilicet homo aliqualiter dispositus per passionem, iudicat aliquid esse conveniens et bonum quod extra passionem existens non iudicaret.
The passion of the sensitive appetite moves the will, insofar 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.
Voluntas non solum movetur a bono universali apprehenso per rationem, sed etiam a bono apprehenso per sensum. Et ideo potest moveri ad aliquod particulare bonum absque passione appetitus sensitivi. Multa enim volumus et operamur absque passione, per solam electionem, ut maxime patet in his in quibus ratio renititur passioni.
The will is moved not only by the universal good apprehended by the reason, but also by good apprehended by sense. And it can be moved to some particular good independently of a passion of the sensitive appetite. For we will and do many things without passion, and through choice alone, as is most evident in those cases wherein reason resists passion.
"It is because the contemporary alternatives seem so one-sided and are not more evidently solutions to the problems which Thomas faced, and partly solved, that we return to him and to the tradition of theology and philosophy in which his Summa Theologiae appears: theology as the science of the first principle and this as the total knowledge of reality in its unity." -- Wayne J. Hankey, God in Himself (Oxford University Press, 1987), p.159.