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Alphabetical    [«  »]
habit 1275
habitable 3
habitation 6
habits 517
habitu 1
habitual 145
habitually 35
Frequency    [«  »]
522 77
521 imperfect
519 moreover
517 habits
517 signifies
516 never
516 temperance
St. Thomas Aquinas
Summa Theologica

IntraText - Concordances

habits

1-500 | 501-517

    Part, Question
1 1, 1 | prevents inferior faculties or habits from being ~differentiated 2 1, 18 | and above these, such as habits inclining them like a ~second 3 1, 20 | love, and the like; and the habits of ~the moral virtues, as 4 1, 34 | intellect, or any one of its habits, but stands ~for what the 5 1, 62 | reward. Even as in acquired habits, the operation preceding ~ 6 1, 63 | reward. Even as in acquired habits, the operation preceding ~ 7 1, 78 | passion nor a habit; since habits ~and passions are not in 8 1, 78 | thereby belong to ~different habits: as the first indemonstrable 9 1, 78 | according to their ~various habits: for wisdom is attributed 10 1, 78 | of the actions and the ~habits themselves. And therefore 11 1, 78 | aptitude for receiving various habits, concerning the variety ~ 12 1, 78 | directed in our actions by many habits of knowledge. Therefore ~ 13 1, 78 | power and habit. Now all the habits ~by which conscience is 14 1, 81 | Para. 1/1~OBJ 3: Further, habits are proportioned to their 15 1, 81 | is more noble than the habits which perfect the ~intellect: 16 1, 82 | adventitious qualities are habits and passions, by virtue 17 1, 82 | of which we have natural habits - for instance, ~to assent 18 1, 82 | Secondly, this is clear because habits are defined as that "by 19 1, 86 | Whether it knows its own habits? ~(3) How does the intellect 20 1, 86 | our intellect knows the habits of the soul by their essence?~ 21 1, 86 | our intellect knows the habits of the soul by ~their essence. 22 1, 86 | principle ~applies to the other habits of the soul. Therefore the 23 1, 86 | the soul. Therefore the habits of the soul ~are not known 24 1, 86 | likenesses. But the soul's habits are present by their essence 25 1, 86 | the soul. Therefore the habits of the soul are known by 26 1, 86 | is still ~more so." But habits and intelligible species 27 1, 86 | Para. 1/1~On the contrary, Habits like powers are the principles 28 1, 86 | same way they are prior to habits; and thus ~habits, like 29 1, 86 | prior to habits; and thus ~habits, like the powers, are known 30 1, 86 | 2 Para. 1/1~Reply OBJ 2: Habits are present in our intellect, 31 1, 88 | singulars?~(5) Whether the habits of knowledge acquired in 32 1, 88 | which knowledge arises. For "habits are like the actions ~whereby 33 1, 88 | says (Ethic. ii, 1), that "habits ~produce acts similar to 34 1, 92 | in man's power or in his habits and acts?~(8) Whether the 35 1, 92 | principles of acts are the habits and powers, and everything ~ 36 1, 92 | powers, and still more in the habits, forasmuch as the acts virtually ~ 37 1, 92 | in their ~principles, the habits and powers. Wherefore, Augustine 38 1, 92 | soul. Moreover even the habits whereby temporal things 39 1, 94 | such virtues existed as habits in the ~first man, but not 40 2, 8 | Para. 1/1~OBJ 3: Further, habits are proportionate to powers, 41 2, 8 | perfections thereof. But in those habits which are called practical 42 2, 8 | everything that diversifies habits, diversifies the ~powers: 43 2, 8 | diversifies the ~powers: since habits are certain determinations 44 2, 16 | powers of the soul, or the habits of those powers, or the ~ 45 2, 18 | Philosopher (Ethic ii. 1) "like habits ~produce like actions." 46 2, 18 | individual actions cause like habits, as stated in ~Ethic. ii, 47 2, 32 | others do not proceed from habits ~existing in us, but, sometimes, 48 2, 32 | us, but, sometimes, from habits existing in the agents. ~ 49 2, 32 | another do not proceed from habits ~that are in me, yet they 50 2, 32 | wherefore the actions of habits acquired by custom, are 51 2, 49 | Para. 1/3 - TREATISE ON HABITS (QQ[49]-54)~OF HABITS IN 52 2, 49 | ON HABITS (QQ[49]-54)~OF HABITS IN GENERAL, AS TO THEIR 53 2, 49 | and vices and other like habits, which are the ~principles 54 2, 49 | Out. Para. 2/3~Concerning habits in general there are four 55 2, 49 | First, ~the substance of habits; second, their subject; 56 2, 49 | dispositions, which are called habits," such as ~perfected science 57 2, 49 | cold are dispositions or habits, just as ~sickness and health. 58 2, 49 | are adventitious, "are ~habits and dispositions, differing 59 2, 49 | distinction of dispositions and ~habits from other qualities. For 60 2, 49 | text. 17), when speaking of habits of the soul and of the body, 61 2, 49 | ii, 4, he says ~that by "habits we are directed well or 62 2, 49 | nature of ~a thing, belong to habits or dispositions: for shape 63 2, 49 | health: whereas we ~call habits those qualities which, by 64 2, 49 | 2/2~But there are some habits, which even on the part 65 2, 49 | the same applies to other habits.~Aquin.: SMT FS Q[49] A[ 66 2, 49 | Thes. Para. 1/1~Whether habits are necessary?~Aquin.: SMT 67 2, 49 | OBJ 1: It would seem that habits are not necessary. For by 68 2, 49 | are not necessary. For by habits we are ~well or ill disposed 69 2, 49 | there is no necessity for ~habits.~Aquin.: SMT FS Q[49] A[ 70 2, 49 | natural powers, without any ~habits, are principles of acts. 71 2, 49 | there was no necessity for ~habits. ~Aquin.: SMT FS Q[49] A[ 72 2, 49 | therefore, the powers, habits become superfluous.~Aquin.: 73 2, 49 | Para. 1/1~On the contrary, Habits are perfections (Phys. vii, 74 2, 49 | necessary that there should be habits.~Aquin.: SMT FS Q[49] A[ 75 2, 49 | not called dispositions or habits, but "simple ~qualities": 76 2, 49 | we call dispositions or habits, such things as health, ~ 77 2, 49 | operations by means of ~habits.~Aquin.: SMT FS Q[49] A[ 78 2, 49 | operations by means of habits: because they are of themselves 79 2, 49 | and evil. And, therefore, habits are necessary that the ~ 80 2, 50 | 1/1 - OF THE SUBJECT OF HABITS (SIX ARTICLES)~We consider 81 2, 50 | consider next the subject of habits: and under this head there 82 2, 50 | incurable disease are called ~habits.~Aquin.: SMT FS Q[50] A[ 83 2, 50 | secondarily to the body. Now habits ~are in proportion to their 84 2, 50 | whence "by like acts like habits ~are formed" (Ethic. ii, 85 2, 50 | Alexander denied absolutely that habits or dispositions of ~the 86 2, 50 | species, which are ~called habits and dispositions. But this 87 2, 50 | beauty and health among habits.~Aquin.: SMT FS Q[50] A[ 88 2, 50 | qualities of the soul are called habits simply.~Aquin.: SMT FS Q[ 89 2, 50 | occur in regard to like habits and ~dispositions, primarily 90 2, 50 | speak of dispositions and ~habits in relation to nature, as 91 2, 50 | form thereof. Therefore habits are in the soul in respect 92 2, 50 | Ethic. i, 13) puts various habits in ~the various powers of 93 2, 50 | it is ~chiefly thus that habits are found in the soul: in 94 2, 50 | regarded in this sense, habits are in the soul in respect 95 2, 50 | Whether there can be any habits in the powers of the sensitive 96 2, 50 | that there cannot be any habits in the powers of ~the sensitive 97 2, 50 | power. But there can be no habits in the powers of the ~nutritive 98 2, 50 | But ~there are not any habits in brutes: for in them there 99 2, 50 | Therefore there are no habits in the sensitive powers.~ 100 2, 50 | 1/1~OBJ 3: Further, the habits of the soul are sciences 101 2, 50 | Therefore, neither can there be habits of virtue in the ~sensitive 102 2, 50 | things. And thus there can be habits in them, by which they are ~ 103 2, 50 | and therefore there are no habits ~in them. But the sensitive 104 2, 50 | of reason; and therefore habits can be in them: for in so 105 2, 50 | so in them there are no habits ordained to ~operations. 106 2, 50 | can admit the existence of habits in dumb ~animals: wherefore 107 2, 50 | speaking, there can be no habits in them.~Aquin.: SMT FS 108 2, 50 | it is more suitable that habits ~should be in the powers 109 2, 50 | powers of sensitive appetite habits ~do not exist except according 110 2, 50 | we may ~admit of certain habits whereby man has a facility 111 2, 50 | are not susceptible of habits, but are ordained to their ~ 112 2, 50 | the body, for there are no habits in them, but rather in the ~ 113 2, 50 | would seem that there are no habits in the intellect. For ~habits 114 2, 50 | habits in the intellect. For ~habits are in conformity with operations, 115 2, 50 | 64. Therefore also are habits. But the intellect is not 116 2, 50 | witted." Therefore the habits of knowledge are not in 117 2, 50 | concerning intellective habits there have been various ~ 118 2, 50 | were bound to hold that habits of knowledge are not in 119 2, 50 | manifest that men differ in habits; and so it was ~impossible 120 2, 50 | was ~impossible to put the habits of knowledge directly in 121 2, 50 | intellect of all men, the habits of science, in which ~men 122 2, 50 | subject of intellectual habits.~Aquin.: SMT FS Q[50] A[ 123 2, 50 | them, and these are called habits.~Aquin.: SMT FS Q[50] A[ 124 2, 50 | Para. 1/1~Whether there are habits in the angels?~Aquin.: SMT 125 2, 50 | would seem that there are no habits in the angels. For ~Maximus, 126 2, 50 | Therefore there are no habits in the angels.~Aquin.: SMT 127 2, 50 | therefore not by means of habits. And this seems to have 128 2, 50 | are no dispositions and habits in them.~Aquin.: SMT FS 129 2, 50 | godlike nature of their habits."~Aquin.: SMT FS Q[50] A[ 130 2, 50 | thought that there are no habits in the angels, ~and that 131 2, 50 | be ~in them, so far may habits be found in them. But because 132 2, 50 | Predicaments ~that: "The habits of the intellectual substance 133 2, 50 | substance are not like the habits ~here below, but rather 134 2, 50 | will, the angels need some habits, being ~as it were in potentiality 135 2, 50 | Coel. Hier. vii) that their habits are "godlike," that is ~ 136 2, 50 | Body Para. 5/5~But those habits that are dispositions to 137 2, 50 | understood of material ~habits and accidents.~Aquin.: SMT 138 2, 50 | far do they need to have ~habits.~Aquin.: SMT FS Q[50] A[ 139 2, 51 | Para. 1/1 - OF THE CAUSE OF HABITS, AS TO THEIR FORMATION ( 140 2, 51 | next consider the cause of habits: and firstly, as to their ~ 141 2, 51 | one act?~(4) Whether any habits are infused in man by God? ~( 142 2, 51 | nature. If therefore the habits of the ~powers were from 143 2, 51 | fail in necessaries. But habits are ~necessary in order 144 2, 51 | A[4]). If ~therefore any habits were from nature, it seems 145 2, 51 | fail to cause all necessary habits: but this is clearly false. 146 2, 51 | clearly false. Therefore ~habits are not from nature.~Aquin.: 147 2, 51 | Ethic. vi, 6, among other habits, place is given to ~understanding 148 2, 51 | that there are natural habits in man, so that they be 149 2, 51 | in man certain natural habits, owing their ~existence, 150 2, 51 | there ~are some appetitive habits by way of natural beginnings. 151 2, 51 | all the various ~kinds of habits: since some can be caused 152 2, 51 | follow that because some habits are ~natural, therefore 153 2, 51 | heats or cools. If therefore habits were caused ~in anything 154 2, 51 | Ethic. ii, 1,2) teaches that habits of ~virtue and vice are 155 2, 51 | Wherefore by such acts habits can be caused in ~their 156 2, 51 | called a habit: just as the habits of moral virtue are caused 157 2, 51 | the reason, and as the ~habits of science are caused in 158 2, 51 | health and sickness are habits. But it happens that a ~ 159 2, 51 | for the same reason, other habits, is not caused by one act.~ 160 2, 51 | strengthens memory." Bodily ~habits, however, can be caused 161 2, 51 | Thes. Para. 1/1~Whether any habits are infused in man by God?~ 162 2, 51 | If therefore He infuses habits into some, He would ~infuse 163 2, 51 | says (Div. Nom. iv). But habits are ~naturally caused in 164 2, 51 | Therefore ~God does not cause habits to be in man except by acts.~ 165 2, 51 | Consequently there will be two habits of the same ~species in 166 2, 51 | wisdom and understanding are ~habits. Therefore some habits are 167 2, 51 | habits. Therefore some habits are infused into man by 168 2, 51 | 1/3~I answer that, Some habits are infused by God into 169 2, 51 | is because there are some habits by which man is ~disposed 170 2, 51 | Q[5], A[5]). ~And since habits need to be in proportion 171 2, 51 | it necessary that those habits, which ~dispose to this 172 2, 51 | nature. Wherefore ~such habits can never be in man except 173 2, 51 | infuses ~into man even those habits which can be caused by a 174 2, 52 | 1/1 - OF THE INCREASE OF HABITS (THREE ARTICLES)~We have 175 2, 52 | consider the increase of habits; under which head there ~ 176 2, 52 | of inquiry:~(1) Whether habits increase?~(2) Whether they 177 2, 52 | Thes. Para. 1/1~Whether habits increase?~Aquin.: SMT FS 178 2, 52 | OBJ 1: It would seem that habits cannot increase. For increase 179 2, 52 | Phys. v, text. 18). But habits are not in the genus quantity, ~ 180 2, 52 | there can be no increase of habits.~Aquin.: SMT FS Q[52] A[ 181 2, 52 | said ~to be altered. But in habits there is no alteration, 182 2, 52 | text. 15,17. Therefore habits cannot increase.~Aquin.: 183 2, 52 | increase our faith." ~Therefore habits increase.~Aquin.: SMT FS 184 2, 52 | intensity and remission of habits and forms, as Simplicius ~ 185 2, 52 | held that qualities and habits themselves were susceptible 186 2, 52 | held that qualities and habits of themselves were not ~ 187 2, 52 | For they held that some habits are of ~themselves susceptible 188 2, 52 | therefore, since we speak of habits and dispositions in ~respect 189 2, 52 | remission may be observed in habits and dispositions. ~First, 190 2, 52 | Thes. Para. 1/1~Whether habits increases by addition?~Aquin.: 191 2, 52 | seem that the increase of habits is by way of addition. ~ 192 2, 52 | existing." Therefore in ~habits also there is no increase 193 2, 52 | Wherefore such increase of habits ~and other forms, is not 194 2, 52 | Body Para. 4/5~As to bodily habits, it does not seem very probable 195 2, 52 | Now acts are causes of ~habits, as stated above (Q[51], 196 2, 52 | that, "Like acts cause like habits" (Ethic. ii, 1,2). Now ~ 197 2, 52 | Para. 2/3~But since use of habits depends on the will, as 198 2, 52 | speak of the increase of ~habits as we do of the increase 199 2, 53 | 53] Out. Para. 1/1 - HOW HABITS ARE CORRUPTED OR DIMINISHED ( 200 2, 53 | We must now consider how habits are lost or weakened; and 201 2, 53 | diminished?~(3) How are habits corrupted or diminished?~ 202 2, 53 | reason it is held that ~habits are not lost either through 203 2, 53 | same reason neither can habits of ~virtue be corrupted, 204 2, 53 | clearly the case with bodily habits - for ~instance, health 205 2, 53 | and sickness. But those habits that have an ~incorruptible 206 2, 53 | There are, ~however, some habits which, while residing chiefly 207 2, 53 | therefore inquire whether habits of this kind can be corrupted ~ 208 2, 53 | indirectly. Such are the habits of the ~first principles, 209 2, 53 | contrary vices. Now the habits of the appetitive part are ~ 210 2, 53 | Para. 1/1~I answer that, Habits diminish, just as they increase, 211 2, 53 | thing. The same applies to habits ~and other qualities; save 212 2, 53 | qualities; save that certain habits and other qualities; save ~ 213 2, 53 | qualities; save ~that certain habits increase or diminish by 214 2, 53 | cessation from act. For habits are more lasting than passion-like ~ 215 2, 53 | Therefore ~neither are habits diminished or corrupted 216 2, 53 | 1/1~OBJ 3: Further, the habits of science and virtue are 217 2, 53 | Neither, therefore, ~are such habits destroyed or diminished 218 2, 53 | friendship." In like manner other habits of virtue are ~diminished 219 2, 53 | been stated (A[1]) that habits are destroyed or diminished 220 2, 53 | agency. Consequently all habits that are gradually ~undermined 221 2, 53 | acts ~proceeding from those habits, are diminished or even 222 2, 53 | applies to the ~intellectual habits, which render man ready 223 2, 53 | use of his intellectual habits, strange fancies, sometimes 224 2, 53 | use of his ~intellectual habits, man becomes less fit to 225 2, 54 | OF THE DISTINCTION OF HABITS (FOUR ARTICLES)~We have 226 2, 54 | consider the distinction of habits; and under this head ~there 227 2, 54 | inquiry:~(1) Whether many habits can be in one power?~(2) 228 2, 54 | in one power?~(2) Whether habits are distinguished by their 229 2, 54 | their objects?~(3) Whether habits are divided into good and 230 2, 54 | habit may be made up of many habits?~Aquin.: SMT FS Q[54] A[ 231 2, 54 | Para. 1/1~Whether many habits can be in one power?~Aquin.: 232 2, 54 | that there cannot be many habits in one power. For ~when 233 2, 54 | the others are too. Now habits and powers are ~distinguished 234 2, 54 | Therefore there cannot be ~many habits in one power.~Aquin.: SMT 235 2, 54 | Therefore there cannot be many habits in one power.~Aquin.: SMT 236 2, 54 | at the same ~time by many habits. Therefore several habits 237 2, 54 | habits. Therefore several habits cannot be at the same time ~ 238 2, 54 | nevertheless, are ~the habits of various sciences.~Aquin.: 239 2, 54 | stated above (Q[49], A[4]), habits are dispositions of ~a thing 240 2, 54 | end of nature. As to those habits which are ~dispositions 241 2, 54 | parts there are various ~habits. Thus, if we take the humors 242 2, 54 | and thus there are several habits or dispositions in the same ~ 243 2, 54 | however, we speak of those habits that are dispositions to ~ 244 2, 54 | again, there may be ~several habits in one power. The reason 245 2, 54 | specifically diverse. Now habits are qualities or forms ~ 246 2, 54 | species. Consequently several habits, even as several specifically ~ 247 2, 54 | acts, and consequently of habits also. Now things ~that differ 248 2, 54 | Wherefore the ~acts and habits of different powers differ 249 2, 54 | not ~follow that different habits are in different powers, 250 2, 54 | there are several species of habits and powers.~Aquin.: SMT 251 2, 54 | superficially ~different habits from being in one power.~ 252 2, 54 | Thes. Para. 1/1~Whether habits are distinguished by their 253 2, 54 | OBJ 1: It would seem that habits are not distinguished by 254 2, 54 | the unhealthy. ~Therefore habits are not distinguished by 255 2, 54 | different sciences are different habits. But the same ~scientific 256 2, 54 | ii, ~text. 17. Therefore habits are not distinguished by 257 2, 54 | can belong to different habits of virtue, if it be ~directed 258 2, 54 | also ~belong to different habits. Therefore diversity of 259 2, 54 | Therefore diversity of habits does not follow ~diversity 260 2, 54 | above (Q[18], A[5]). But habits are dispositions ~to acts. 261 2, 54 | dispositions ~to acts. Therefore habits also are distinguished according 262 2, 54 | specific ~distinction of habits may be taken in the ordinary 263 2, 54 | distinction which is ~proper to habits. Accordingly forms are distinguished 264 2, 54 | produces its like in species. Habits, however, imply order to 265 2, 54 | Body Para. 2/2~Accordingly habits are specifically distinct 266 2, 54 | distinguishing powers, or also habits, we must consider ~the object 267 2, 54 | in respect of which the habits of ~science are distinguished.~ 268 2, 54 | Thes. Para. 1/1~Whether habits are divided into good and 269 2, 54 | OBJ 1: It would seem that habits are not divided into good 270 2, 54 | A[2], OBJ[1]). Therefore habits are not divided into ~good 271 2, 54 | differentiate any being. Therefore habits cannot ~be specifically 272 2, 54 | there can be different evil habits about one same ~object; 273 2, 54 | there can be several good habits; for ~instance, human virtue 274 2, 54 | Ethic. vii, 1). Therefore, habits are not divided into ~good 275 2, 54 | specifically into good and bad habits.~Aquin.: SMT FS Q[54] A[ 276 2, 54 | As stated above (A[2]), habits are specifically distinct ~ 277 2, 54 | Hence it is clear that habits are distinguished ~specifically 278 2, 54 | Body Para. 2/2~Secondly, habits are distinguished in relation 279 2, 54 | it happen ~that contrary habits are in one species: since 280 2, 54 | species: since contrariety of habits ~follows contrariety of 281 2, 54 | contrariety of aspect. Accordingly habits are divided into good ~and 282 2, 54 | constitutes a difference of habits ~is not a pure privation, 283 2, 54 | Reply OBJ 3: Several good habits about one same specific 284 2, 54 | above. But several bad habits in respect of one action 285 2, 54 | habit is made up of many habits?~Aquin.: SMT FS Q[54] A[ 286 2, 54 | habit is made up of many habits. For ~whatever is engendered, 287 2, 54 | not composed to several habits, even ~though it extend 288 2, 55 | Para. 1/2 - TREATISE ON HABITS IN PARTICULAR (QQ[55]-89) 289 2, 55 | PARTICULAR (QQ[55]-89) GOOD HABITS, i.e. VIRTUES (QQ[55]-70)~ 290 2, 55 | to the consideration of habits specifically. And since ~ 291 2, 55 | specifically. And since ~habits, as we have said (Q[54], 292 2, 55 | the first place of good habits, which are virtues, and 293 2, 55 | the second place, of bad habits, namely of vices and sins. 294 2, 55 | we do not merit by our habits, but by our actions: ~otherwise 295 2, 55 | Therefore virtues are not habits, but acts.~Aquin.: SMT FS 296 2, 55 | natural virtues are not habits, but powers. Neither ~therefore 297 2, 55 | therefore are human virtues habits.~Aquin.: SMT FS Q[55] A[ 298 2, 55 | science and ~virtue are habits. ~Aquin.: SMT FS Q[55] A[ 299 2, 55 | determinate to acts ~by means of habits, as is clear from what we 300 2, 55 | Therefore human virtues are habits.~Aquin.: SMT FS Q[55] A[ 301 2, 55 | to merit by virtues and habits.~Aquin.: SMT FS Q[55] A[ 302 2, 55 | beauty ~are not operative habits. Therefore neither is virtue.~ 303 2, 55 | observed that some operative habits are always referred to evil, ~ 304 2, 55 | referred to evil, ~as vicious habits: others are sometimes referred 305 2, 55 | distinction of virtue from those habits which are always referred ~ 306 2, 55 | its distinction from those habits which are sometimes directed 307 2, 56 | in several powers. For ~habits are known by their acts. 308 2, 56 | objects, while diversity of habits ~follows the specific conditions 309 2, 56 | powers, there is diversity of habits; but not vice versa. In ~ 310 2, 56 | therefore from having habits of the latter sort, man 311 2, 56 | likewise," these ~latter habits are called virtuous simply: 312 2, 56 | But the first kind of ~habits are not called virtues simply: 313 2, 56 | apprehension there ~are some habits. And this is made clear 314 2, 56 | something annexed to ~the habits of the intellective faculty, 315 2, 56 | Nevertheless even if there be habits in such powers, they cannot 316 2, 57 | of inquiry:~(1) Whether habits of the speculative intellect 317 2, 57 | Thes. Para. 1/1~Whether the habits of the speculative intellect 318 2, 57 | It would seem that the habits of the speculative intellect 319 2, 57 | A[2]). But speculative habits are not operative: for speculative ~ 320 2, 57 | operative matter. Therefore the ~habits of the speculative intellect 321 2, 57 | i, 9). Now ~intellectual habits do not consider human acts 322 2, 57 | God. Therefore such like habits cannot be called virtues.~ 323 2, 57 | iv. Therefore speculative habits are not ~virtues.~Aquin.: 324 2, 57 | contrary, The speculative habits alone consider necessary 325 2, 57 | they are. ~Therefore the habits of the speculative intellect 326 2, 57 | A[3]), belongs ~to those habits alone which affect the appetitive 327 2, 57 | puts all the powers and habits to ~their respective uses.~ 328 2, 57 | Para. 2/2~Since, then, the habits of the speculative intellect 329 2, 57 | use of these speculative habits. And in this way too there 330 2, 57 | merit in the acts of these habits, if they be done out of ~ 331 2, 57 | Whether there are only three habits of the speculative intellect, 332 2, 57 | differentiating powers, habits and acts in respect of ~ 333 2, 57 | Therefore diversity of ~habits is taken, not from their 334 2, 57 | matter, ~there are different habits of scientific knowledge; 335 2, 57 | its evil. Wherefore those habits ~alone are called intellectual 336 2, 57 | common with the speculative habits: since the quality of the ~ 337 2, 57 | same way as the speculative habits, ~in so far, to wit, as 338 2, 57 | measuring. Hence whatever habits are ordained to such like ~ 339 2, 57 | art than the ~speculative habits have; for they are both " 340 2, 57 | Now some speculative ~habits are called arts. Much more, 341 2, 57 | Q[56], A[3]) that ~some habits have the nature of virtue, 342 2, 57 | a good work: while some habits are virtues, not only through ~ 343 2, 57 | in ~the use of powers and habits, as art does to outward 344 2, 57 | common with the speculative habits, as is clear from what has 345 2, 58 | although the acts of other habits also ~may be a matter of 346 2, 58 | at all," in so far as the habits or ~passions of the appetitive 347 2, 58 | of reason, so are moral ~habits to be considered virtues 348 2, 58 | be perfected by certain habits, whereby it becomes ~connatural, 349 2, 60 | Para. 1/1 ~OBJ 2: Further, habits differ, not in respect of 350 2, 60 | the moral virtues are ~habits of the appetitive faculty. 351 2, 60 | appetitive faculty. Now habits differ specifically ~according 352 2, 60 | difference to differentiate habits than ~acts. Hence diverse 353 2, 61 | fortitude are distinct virtuous habits: because it is ~fitting 354 2, 61 | aforesaid virtues are distinct habits, differentiated in ~respect 355 2, 62 | there is no need for any habits ~of theological virtue, 356 2, 62 | above (Q[54], A[2], ad 1), habits are ~specifically distinct 357 2, 62 | as to their acts: because habits are all ~infused together. 358 2, 63 | efficacious than evil. But vicious habits are caused by evil acts. 359 2, 63 | therefore, can virtuous habits be caused by good acts.~ 360 2, 63 | about the production of habits from acts; and speaking 361 2, 63 | receive ~from God other habits corresponding, in due proportion, 362 2, 63 | theological virtues, which habits are to the theological virtues, 363 2, 63 | the ~last end. Now human habits and acts are specified, 364 2, 63 | Para. 1/1~OBJ 2: Further, habits are known by their acts. 365 2, 63 | specific difference among habits. The ~first, as stated above ( 366 2, 63 | specific differences among habits is taken from the things 367 2, 65 | matters, he will acquire the habits ~of all the moral virtues. 368 2, 65 | without actually having the habits of these virtues - provided 369 2, 65 | like manner ~sometimes the habits of moral virtue experience 370 2, 65 | although they have the habits of all the virtues.~Aquin.: 371 2, 66 | treating of the intensity of habits, virtue may be said ~to 372 2, 66 | virtues are more excellent habits, simply speaking.~Aquin.: 373 2, 67 | Para. 1/1~OBJ 2: Further, habits and acts are differentiated 374 2, 68 | 3) Whether the Gifts are habits?~(4) Which, and how many 375 2, 68 | gifts of the Holy Ghost are habits?~Aquin.: SMT FS Q[68] A[ 376 2, 68 | of the Holy Ghost are not habits. ~Because a habit is a quality 377 2, 68 | of the Holy Ghost are not habits.~Aquin.: SMT FS Q[68] A[ 378 2, 68 | the Holy Ghost ~are not habits.~Aquin.: SMT FS Q[68] A[ 379 2, 68 | or passions but abiding ~habits.~Aquin.: SMT FS Q[68] A[ 380 2, 68 | Now the moral virtues are habits, ~whereby the powers of 381 2, 68 | gifts of the Holy Ghost are habits whereby man is perfected ~ 382 2, 68 | above (A[3]), the gifts are habits perfecting ~man so that 383 2, 68 | gifts of the Holy Ghost are habits, as stated above ~(A[3]). 384 2, 68 | stated above ~(A[3]). But habits are of no use, where their 385 2, 69 | as acts are ascribed to habits. But the gifts are more ~ 386 2, 69 | argument proves that no other habits, besides the ~virtues and 387 2, 70 | virtues ~are not actions but habits, as stated above (Q[55], 388 2, 71 | 71] Out. Para. 1/2 - EVIL HABITS, i.e. VICES AND SINS (QQ[ 389 2, 71 | of faith and hope, whose ~habits remain unquickened after 390 2, 73 | Philosopher says in speaking of habits of virtue ~(Ethic. ii, 1, 391 2, 74 | of ~good and evil moral habits, because act and habit belong 392 2, 75 | cause ~dispositions and habits inclining to like acts. 393 2, 78 | Further, "Acts proceeding from habits are like the acts by which ~ 394 2, 78 | the acts by which ~those habits were formed" (Ethic. ii, 395 2, 78 | with regard to ~virtuous habits. Therefore a sin that arises 396 2, 78 | 2: Acts proceeding from habits are of like species as the 397 2, 78 | the acts ~from which those habits were formed: but they differ 398 2, 79 | Q[72], A[1]), acts and habits do not take ~their species 399 2, 82 | precedes habit, because evil ~habits are not infused, but acquired. 400 2, 82 | science and virtue are called habits. In this way original sin 401 2, 85 | treating of the ~production of habits (Q[51], A[2]).~Aquin.: SMT 402 2, 88 | acts like dispositions ~and habits are engendered." But mortal 403 2, 90 | habit of reason: because the habits of reason are the ~intellectual 404 2, 93 | is ~corrupted by vicious habits, and, moreover, the natural 405 2, 93 | darkened by passions and habits of sin. But in the good 406 2, 94 | human acts, viz. ~powers, habits and passions. But there 407 2, 94 | vicious customs and corrupt habits, as among some men, theft, 408 2, 107 | possession of ~virtuous habits are directed in another 409 2, 107 | not ~endowed with virtuous habits, are directed to the performance 410 2, 109 | end and his ~pre-existing habits, as the Philosopher says ( 411 2, 110 | habit" or "disposition." Now habits of the mind ~are virtues; 412 2, 112 | AA[1],2; Q[56], AA[1],2), habits ~can have a double magnitude: 413 2, 114 | pertains always ~commands the habits to which the means pertain, 414 2, 1 | believe. For just ~as, by the habits of the other virtues, man 415 2, 4 | must observe that since habits are known ~by their acts, 416 2, 4 | quickened by ~different habits, so as to be reduced to 417 2, 4 | lifeless faith are distinct habits, but that when living faith 418 2, 4 | faith are indeed distinct habits, but that, all ~the same, 419 2, 4 | faith are not distinct habits.~Aquin.: SMT SS Q[4] A[4] 420 2, 4 | 5: Further, the order of habits is taken from the order 421 2, 12 | cause distinct species of habits, since the ~falsehood of 422 2, 16 | theological virtues. For habits are distinguished by their 423 2, 16 | for the ~distinction of habits, as stated above (FS, Q[ 424 2, 17 | above (FP, Q[87], A[2]), habits are known by ~their acts. 425 2, 18 | 54], A[2]) moral acts and habits take their name and species 426 2, 18 | Para. 1/1~OBJ 2: Further, habits are diversified by their 427 2, 18 | evil. And since acts and ~habits are diversified by their 428 2, 18 | are perfected by different habits in respect of different 429 2, 22 | Holy Ghost ~by means of the habits of other virtues, for instance 430 2, 22 | I answer that, Acts and habits are specified by their objects, 431 2, 22 | charity is not one virtue. For habits are ~distinct according 432 2, 23 | Specific ~distinction of habits follows diversity of objects, 433 2, 23 | 2: Further, just as the habits of acquired virtue are engendered 434 2, 24 | A[3]; FS, Q[54], ~A[3]) habits are not differentiated except 435 2, 29 | Precepts are given, not about habits but about acts of ~virtue: 436 2, 29 | denotes distinction, not of ~habits, but of acts.~Aquin.: SMT 437 2, 45 | appetitive power. Hence if any habits rectify ~the consideration 438 2, 45 | answer that, Since acts and habits take their species from 439 2, 45 | of the acts of different habits, ~and also of different 440 2, 45 | than for a difference of habits, since several habits are 441 2, 45 | of habits, since several habits are found in ~the same power, 442 2, 45 | require a difference of habits.~Aquin.: SMT SS Q[47] A[ 443 2, 45 | ad 1), the species of ~habits differ according to the 444 2, 45 | wherefore the species of habits differ by their relation 445 2, 45 | habit, thus for instance, habits ~directed to riding, soldiering, 446 2, 45 | difference from making the habits differ ~specifically; but 447 2, 45 | end is above the other habits and commands them.~Aquin.: 448 2, 45 | right estimate through the habits of moral virtue, which rectify 449 2, 46 | also to all the cognitive habits. Therefore they should not ~ 450 2, 48 | Further, the species of habits are distinguished by their 451 2, 49 | virtue results from the habits of moral virtue; but this 452 2, 49 | I answer that cognitive habits differ according to higher 453 2, 56 | among writers to define habits by their acts: thus Augustine ~ 454 2, 57 | doing an unjust ~thing. For habits are specified by their objects, 455 2, 58 | Para. 1/1~Reply OBJ 4: The habits of knowledge and justice 456 2, 79 | seemingly one act, since habits ~are distinguished by their 457 2, 79 | FS, Q[54], A[2], ad 1), habits are ~differentiated according 458 2, 97 | On the contrary, Acts and habits are distinguished by their 459 2, 107 | Para. 1/1~Reply OBJ 2: The habits of virtue and vice take 460 2, 107 | will, whereby he uses both habits and members, utters external 461 2, 115 | different matter, since habits ~are distinguished by their 462 2, 124 | fortitude. For we ~judge of habits by their acts. Now no act 463 2, 127 | connected together, since their habits reside together in the soul, ~ 464 2, 142 | Further, "like acts beget like habits," according to Ethic. ii, ~ 465 2, 169 | connected with the soul's habits and acts. ~First, in reference 466 2, 169 | about human things. Now habits and acts are ~differentiated 467 2, 172 | that, The species of moral habits and acts are distinguished ~ 468 2, 180 | 1~OBJ 2: Further, in all habits and acts, direction belongs 469 2, 182 | Further, virtues like other habits, are specified by their 470 2, 184 | actions we contract certain habits, and when we have acquired 471 2, 184 | use of all the powers and habits of the soul. Therefore ~ 472 3, 7 | its own operations, since habits are rooted in the principal 473 3, 7 | Para. 1/1~Reply OBJ 1: The habits of virtues and gifts regard 474 3, 7 | First ~inasmuch as the very habits of wisdom and grace are 475 3, 8 | Para. 1/1~OBJ 2: Further, habits are distinguished by acts. 476 3, 9 | 3: Acquired and infused habits are not to be classed together; ~ 477 3, 9 | no parity between these habits.~ 478 3, 11 | distinguished by various habits?~Aquin.: SMT TP Q[11] A[ 479 3, 11 | 1~OBJ 2: Further, since habits are ordained to acts, a 480 3, 11 | 2 Para. 1/1~Reply OBJ 2: Habits are reduced to act by the 481 3, 11 | distinguished by divers habits?~Aquin.: SMT TP Q[11] A[ 482 3, 11 | distinguished by several ~habits.~Aquin.: SMT TP Q[11] A[ 483 3, 11 | Christ there were several habits of ~knowledge.~Aquin.: SMT 484 3, 11 | happens that we have different habits of ~knowledge, because there 485 3, 11 | distinguished by different ~habits.~Aquin.: SMT TP Q[11] A[ 486 3, 11 | distinguished by various habits, inasmuch as it regards 487 3, 11 | way there must be divers ~habits of knowledge in Christ's 488 3, 14 | ought to have had perfective habits of soul and defects of body. ~ 489 3, 19 | OBJ 2: Further, powers and habits are distinguished by their 490 3, 19 | there were divers powers and habits; therefore also ~divers 491 3, 19 | Reply OBJ 2: Powers and habits are diversified by comparison 492 3, 19 | to the ~divers powers and habits, as likewise to the divers 493 3, 66 | principle that forms the habits of the soul for the reception 494 3, 68 | remedy against their vicious habits.~Aquin.: SMT TP Q[68] A[ 495 3, 69 | through their lacking the habits of the virtues, but ~through 496 3, 69 | not due to the ~absence of habits, but to an impediment on 497 3, 69 | though he may have the habits of virtue, yet ~is he hindered 498 3, 69 | s will, yet so that the ~habits of these and other virtues 499 3, 85 | special matter, because ~habits are distinguished by their 500 3, 85 | Q[54], A[1], ad 1, A[2], habits are ~specifically distinguished


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