I’ve been struggling over this for awhile, and I still don’t feel like I have it. This concerns why the unmoved mover is intelligent, from Summa Contra Gentiles, book one, chapter 44:
We have shown above that among movers and things moved we cannot proceed to infinity, but must reduce all movable things, as is demonstrable, to one first self-moving being. The self-moving being moves itself only by appetite and knowledge, for only such beings are found to move themselves, because to be moved and not moved lies in their power. The moving part in the first self-moving being must he appetitive and apprehending. Now, in a motion that takes place through appetite and apprehension, he who has the appetite and the apprehension is a moved mover, while the appetible and apprehended is the unmoved mover. Since, therefore, the first mover of all things, whom we call God, is an absolutely unmoved mover, He must be related to the mover that is a part of the self-moving being as the appetible is to the one who has the appetite. Not, however, as something appetible by sensible appetite, since sensible appetite is not of that which is good absolutely but of this particular good, since the apprehension of the sense is likewise particular; whereas that which is good and appetible absolutely is prior to that which is good and appetible here and now. The first mover, then, must be appetible as an object of intellect, and thus the mover that desires it must be intelligent. All the more, therefore, will the first appetible be intelligent, since the one desiring it is intelligent in act by being joined to it as an intelligible. Therefore, making the supposition that the first mover moves himself, as the philosophers intended, we must say that God is intelligent.
I really don’t understand this passage at all.