1-500 | 501-1000 | 1001-1275
Part, Question
1 1, 1 | The unity of a faculty or ~habit is to be gauged by its object,
2 1, 1 | under a higher faculty or habit ~as well; because the higher
3 1, 1 | because the higher faculty or habit regards the object in its ~
4 1, 1 | inclination, as whoever has the habit of a virtue judges rightly
5 1, 1 | the same as that between a habit or faculty and ~its object.
6 1, 1 | the object of a faculty or habit is ~the thing under the
7 1, 1 | referred to that ~faculty or habit, as man and stone are referred
8 1, 3 | reduced to the genus of habit. But in neither ~way is
9 1, 11 | to it as privation is to ~habit. But this appears to be
10 1, 12 | understand in the ~same way as a habit makes a power abler to act.
11 1, 13 | potentiality, and the science as a habit, or ~as an act. Hence the
12 1, 14 | knowledge. For knowledge is a ~habit; and habit does not belong
13 1, 14 | knowledge is a ~habit; and habit does not belong to God,
14 1, 14 | a quality of God, nor a habit; but ~substance and pure
15 1, 14 | Philosopher says (Topic. ii): "The habit of knowledge may regard
16 1, 48 | of morality; for ~a bad habit differs in species from
17 1, 48 | differs in species from a good habit, as liberality from ~illiberality.
18 1, 48 | opposed as privation and habit, but as contraries, as the ~
19 1, 48 | kind of contrariety is habit and privation," as being
20 1, 48 | because it is neither a habit nor a pure negation, but
21 1, 49 | Reply OBJ 2: Privation and habit belong naturally to the
22 1, 57 | because a man who has a habit of ~knowledge, or any intelligible
23 1, 58 | that is, before it has the habit of ~knowledge; secondly,
24 1, 58 | as "when it possesses the habit of knowledge, but ~does
25 1, 58 | beatitude does not ~consist in habit, but in act, as the Philosopher
26 1, 58 | intellect" is defined as the habit of first principles. But
27 1, 62 | happiness consists not in habit, but ~in act. Therefore
28 1, 62 | operation preceding ~the habit is productive of the habit;
29 1, 62 | habit is productive of the habit; but the operation from
30 1, 62 | operation from an acquired ~habit is both perfect and enjoyable.
31 1, 63 | inclination of passion or of ~habit; even though he does not
32 1, 63 | nor, again, could any habit inclining to sin precede
33 1, 63 | impossible: and there was no ~habit preceding his first sinful
34 1, 64 | which are the object of the habit of "intelligence"; ~whereas
35 1, 75 | principle of contrariety is habit, and privation thereof,"
36 1, 49 | of morality; for ~a bad habit differs in species from
37 1, 49 | differs in species from a good habit, as liberality from ~illiberality.
38 1, 49 | opposed as privation and habit, but as contraries, as the ~
39 1, 49 | kind of contrariety is habit and privation," as being
40 1, 49 | because it is neither a habit nor a pure negation, but
41 1, 50 | Reply OBJ 2: Privation and habit belong naturally to the
42 1, 58 | because a man who has a habit of ~knowledge, or any intelligible
43 1, 59 | that is, before it has the habit of ~knowledge; secondly,
44 1, 59 | as "when it possesses the habit of knowledge, but ~does
45 1, 59 | beatitude does not ~consist in habit, but in act, as the Philosopher
46 1, 59 | intellect" is defined as the habit of ~first principles. But
47 1, 63 | happiness consists not in habit, but ~in act. Therefore
48 1, 63 | operation preceding ~the habit is productive of the habit;
49 1, 63 | habit is productive of the habit; but the operation from
50 1, 63 | operation from an acquired ~habit is both perfect and enjoyable.
51 1, 64 | inclination of passion or of ~habit; even though he does not
52 1, 64 | nor, again, could any habit inclining to sin precede
53 1, 64 | impossible: and there was no ~habit preceding his first sinful
54 1, 65 | which are the object of the habit of "intelligence"; ~whereas
55 1, 74 | principle of contrariety is habit, and privation thereof,"
56 1, 78 | neither a passion nor a habit; since habits ~and passions
57 1, 78 | the passive power; ~while habit is something which results
58 1, 78 | And from the practice and habit of turning to ~the active
59 1, 78 | which aptitude he calls the habit of knowledge. According,
60 1, 78 | he understands the soul's habit of ~retention; by intelligence,
61 1, 78 | from memory, as act from habit; and in ~this way it is
62 1, 78 | principles belong to the ~habit of the intellect; whereas
63 1, 78 | from them ~belong to the habit of science. And so it happens
64 1, 78 | intellects, the intellect "in habit," and the ~"actual" intellect.
65 1, 78 | it is called intellect in habit; and sometimes it is in
66 1, 78 | Synderesis" is not a power but a habit; though some held ~that
67 1, 78 | power, but to a special habit, which is called "the understanding ~
68 1, 78 | but to a special natural habit, which we call ~"synderesis."
69 1, 78 | not a power, but a natural habit.~Aquin.: SMT FP Q[79] A[
70 1, 78 | to "synderesis" as to a habit. Wherefore we ~judge naturally
71 1, 78 | necessity be either an act, a habit, ~or a power. But it is
72 1, 78 | exist in ~man. Nor is it a habit; for conscience is not one
73 1, 78 | denominates an act. But ~since habit is a principle of act, sometimes
74 1, 78 | given ~to the first natural habit - namely, 'synderesis':
75 1, 78 | cause, which is power and habit. Now all the habits ~by
76 1, 78 | efficacy from one first habit, the habit of first principles,
77 1, 78 | from one first habit, the habit of first principles, which
78 1, 78 | this special reason, this habit is sometimes ~called conscience,
79 1, 81 | they make perfect. But the habit which perfects the ~will -
80 1, 82 | a power, an act, or a habit?~(3) If it is a power, is
81 1, 82 | power, which is due to a ~habit. Therefore free-will is
82 1, 82 | Therefore free-will is a habit. Moreover Bernard says (
83 1, 82 | free-will is "the soul's habit of disposing of ~itself."
84 1, 82 | seemingly, is the subject of a ~habit. But free-will is the subject
85 1, 82 | an act is both power ~and habit; for we say that we know
86 1, 82 | be either a power or a ~habit, or a power with a habit.
87 1, 82 | habit, or a power with a habit. That it is neither a habit
88 1, 82 | habit. That it is neither a habit nor a power ~together with
89 1, 82 | a power ~together with a habit, can be clearly proved in
90 1, 82 | all, ~because, if it is a habit, it must be a natural habit;
91 1, 82 | habit, it must be a natural habit; for it is natural ~to man
92 1, 82 | But there is not natural habit in us with ~respect to those
93 1, 82 | that it should be a natural habit. And that it should be a ~
94 1, 82 | should be a ~non-natural habit is against its nature. Therefore
95 1, 82 | Therefore in no sense is it a ~habit.~Aquin.: SMT FP Q[83] A[
96 1, 82 | impossible for free-will to be a habit. ~Therefore it is a power.~
97 1, 82 | free-will. But ~Bernard takes habit, not as divided against
98 1, 82 | both by a power and by a habit: for by a power man is,
99 1, 82 | do the action, and by the habit he is apt to act well ~or
100 1, 85 | possible for us to have a habit of an infinity of things ~
101 1, 86 | Para. 1/1~I answer that, A habit is a kind of medium between
102 1, 86 | actual: therefore so far as a habit fails in being a perfect
103 1, 86 | example, anyone knows he has a habit from the fact that he ~can
104 1, 86 | produce the act proper to that habit; or he may inquire into
105 1, 86 | nature and idea of the habit by considering the act.
106 1, 86 | kind of ~knowledge of the habit arises from its being present,
107 1, 86 | kind of ~knowledge of the habit arises from a careful inquiry,
108 1, 86 | known than conclusions. ~But habit as such does not belong
109 1, 86 | known on account of the habit, as on account of an object ~
110 1, 86 | principle which ~is the habit or power.~Aquin.: SMT FP
111 1, 88 | Whether the soul can use the habit of knowledge here acquired?~(
112 1, 88 | Thes. Para. 1/1~Whether the habit of knowledge here acquired
113 1, 88 | It would seem that the habit of knowledge acquired in
114 1, 88 | better. If, therefore, the habit of knowledge ~remained in
115 1, 88 | Praedic. vi, 4,5), that "a habit ~is a quality hard to remove:
116 1, 88 | Therefore it seems that the habit of knowledge is destroyed
117 1, 88 | that, Some say that the habit of knowledge resides not
118 1, 88 | says (De Anima iii, 4), the habit of ~knowledge here acquired
119 1, 88 | distinction is to be applied to habit.~Aquin.: SMT FP Q[89] A[
120 1, 88 | must conclude ~that the habit of knowledge, so far as
121 1, 88 | speaking of knowledge as a habit, but as ~to the act of knowing;
122 1, 88 | same kind of man may have a habit of knowledge in the ~future
123 1, 88 | they are acquired." But the habit ~of knowledge is acquired
124 1, 88 | The acts which produce a habit are like the acts caused
125 1, 88 | the acts caused by ~that habit, in species, but not in
126 1, 88 | pleasurably, causes the habit of political ~justice, whereby
127 1, 94 | state absolutely, both in habit and in act. But ~other virtues
128 1, 94 | primitive state, both as to habit and as to act. ~But any
129 1, 94 | exist in that state as a habit, ~but not as to the act;
130 1, 94 | the primitive state, in habit and in act. ~Virtues, however,
131 1, 94 | state in act, but only in habit, as we have said above of ~
132 1, 94 | particular virtue, signifying a habit whereby a man makes a choice
133 1, 99 | as referring, not ~to the habit of righteousness, but to
134 1, 106 | hence in ~the definition of habit these words occur, "which
135 1, 110 | virtue of faith; first, the ~habit of the intellect whereby
136 1, 112 | is effected in us by the habit of ~mortal virtue. Secondly,
137 1, 112 | likeness of men, and in habit found as a man." If therefore
138 1, 114 | false, and contrary to human habit. It must be ~observed, however,
139 2, 2 | belonging to it, whether power, ~habit, or act. For that good which
140 2, 2 | soul is not only power, habit, or act, but ~also the object
141 2, 6 | sensation or some vicious ~habit.~Aquin.: SMT FS Q[6] A[5]
142 2, 6 | arises from some passion or habit: or when one does not take
143 2, 13 | essentially to some power or habit, receives a form or species ~
144 2, 13 | from a higher power or habit, according as an inferior
145 2, 18 | actions." But a good and a bad habit differ in species, as ~liberality
146 2, 18 | xi). ~But privation and habit are immediate contraries,
147 2, 18 | privation and the contrary habit, there can be no medium
148 2, 18 | contrary of the opposite habit. ~In this way evil is a
149 2, 18 | in ~Ethic. ii, 1. But a habit can be indifferent: for
150 2, 18 | indifferent in respect ~of a habit. Therefore some individual
151 2, 19 | 1) that justice is that ~habit "from which men wish for
152 2, 19 | accordingly, virtue is a ~habit from which men wish for
153 2, 26 | Ethic. viii, 5), ~"is like a habit," whereas "love" and "dilection"
154 2, 26 | while ~friendship is a habit," according to the Philosopher (
155 2, 26 | Philosopher (Ethic. viii, 5). ~But habit cannot be the member of
156 2, 27 | virtues in the complete habit, yet ~they have them according
157 2, 32 | proceeding from an innate ~habit; hence it is stated in Ethic.
158 2, 32 | as being the sign of a habit ~existing in us." But the
159 2, 32 | me appreciate or know a habit of mind; or they ~proceed
160 2, 32 | or they ~proceed from the habit of one who is united to
161 2, 33 | perfect operation, as a habit does." ~Therefore pleasure
162 2, 35 | proceed from the same ~habit: thus from charity it happens
163 2, 36 | the lack of the ~contrary habit; so that, in this respect,
164 2, 40 | it also causes a certain habit, by reason of custom, ~which
165 2, 41 | passion is a virtue by way of habit.~Aquin.: SMT FS Q[41] A[
166 2, 43 | material disposition, is a habit or any sort of disposition
167 2, 45 | as privation comes after habit; consequently ~daring which
168 2, 46 | concur to set it up: thus a habit is all the more settled ~
169 2, 46 | transitory than disposition or ~habit, so anger is less lasting
170 2, 49 | principle is ~power and habit; but as we have treated
171 2, 49 | of inquiry:~(1) Whether habit is a quality? ~(2) Whether
172 2, 49 | of quality?~(3) Whether habit implies an order to an act?~(
173 2, 49 | 4) Of the necessity of habit.~Aquin.: SMT FS Q[49] A[
174 2, 49 | Thes. Para. 1/1~Whether habit is a quality?~Aquin.: SMT
175 2, 49 | OBJ 1: It would seem that habit is not a quality. For Augustine
176 2, 49 | lxxxiii, qu. 73): "this word 'habit' is derived from the verb '
177 2, 49 | other like things. Therefore habit is not a quality.~Aquin.:
178 2, 49 | Para. 1/1~OBJ 2: Further, habit is reckoned as one of the
179 2, 49 | under another. Therefore habit is not a ~quality.~Aquin.:
180 2, 49 | 1~OBJ 3: Further, "every habit is a disposition," as is
181 2, 49 | predicament Position. Therefore habit is not a quality.~Aquin.:
182 2, 49 | Predicaments ~(Categor. vi) that "habit is a quality which is difficult
183 2, 49 | that, This word "habitus" [habit] is derived from "habere" [
184 2, 49 | habere" [to ~have]. Now habit is taken from this word
185 2, 49 | Metaph. v, text. 25) that "a ~habit is said to be, as it were,
186 2, 49 | under the predicament of "habit": of which the ~Philosopher
187 2, 49 | text. 25) that "there is a habit between ~clothing and the
188 2, 49 | something else; in that case habit is a quality; since ~this
189 2, 49 | Metaph. v, text. 25) that "habit is a disposition ~whereby
190 2, 49 | another: thus health is a habit." And ~in this sense we
191 2, 49 | in this sense we speak of habit now. Wherefore we must say
192 2, 49 | Wherefore we must say that habit is ~a quality.~Aquin.: SMT
193 2, 49 | OBJ 2: This argument takes habit in the sense in which we ~
194 2, 49 | Thes. Para. 1/1~Whether habit is a distinct species of
195 2, 49 | OBJ 1: It would seem that habit is not a distinct species
196 2, 49 | as we have said (A[1]), habit, in so far as it is a quality,
197 2, 49 | all such things. Therefore habit is not a ~distinct species
198 2, 49 | sickness and health. Therefore habit or disposition is not distinct
199 2, 49 | text. 42. Therefore, since habit is "a quality difficult
200 2, 49 | one species of quality is habit and disposition."~Aquin.:
201 2, 49 | reckons disposition and habit as the first species of
202 2, 49 | species of quality, ~which is habit and disposition: for the
203 2, 49 | Metaph. v, text. 25) defines habit, a "disposition ~whereby
204 2, 49 | anything, for ~this reason habit is reckoned as the first
205 2, 49 | the essential notion of habit, we must consider the quality'
206 2, 49 | does not ~distinguish habit from the other species of
207 2, 49 | one way, as the ~genus of habit, for disposition is included
208 2, 49 | included in the definition of habit ~(Metaph. v, text. 25):
209 2, 49 | as it is divided against ~habit. Again, disposition, properly
210 2, 49 | can be divided against ~habit in two ways: first, as perfect
211 2, 49 | lost: whereas we ~call it a habit, when it is had perfectly,
212 2, 49 | a disposition becomes a habit, just as a boy becomes a
213 2, 49 | disposition does not become habit. The ~latter explanation
214 2, 49 | changeable, then it is called a habit: while the contrary happens
215 2, 49 | is clear that the word "habit" ~implies a certain lastingness:
216 2, 49 | Thes. Para. 1/1~Whether habit implies order to an act?~
217 2, 49 | OBJ 1: It would seem that habit does not imply order to
218 2, 49 | one is become knowing by habit, one is ~still in a state
219 2, 49 | before learning." ~Therefore habit does not imply the relation
220 2, 49 | every genus. If therefore, habit also is a ~principle of
221 2, 49 | posterior to power. And so habit ~and disposition will not
222 2, 49 | Further, health is sometimes a habit, and so are leanness and ~
223 2, 49 | it is not ~essential to habit to be a principle of act.~
224 2, 49 | Bono Conjug. xxi) that "habit is ~that whereby something
225 2, 49 | says ~(De Anima iii) that "habit is that whereby we act when
226 2, 49 | to an act may belong to habit, both in ~regard to the
227 2, 49 | regard to the nature of habit, and in regard to the subject
228 2, 49 | the subject in which the ~habit is. In regard to the nature
229 2, 49 | regard to the nature of habit, it belongs to every habit
230 2, 49 | habit, it belongs to every habit to ~have relation to an
231 2, 49 | For it is essential to habit to imply some ~relation
232 2, 49 | of operation. Wherefore habit ~implies relation not only
233 2, 49 | 25) in ~the definition of habit, that it is a disposition
234 2, 49 | For, ~as we have said, habit primarily and of itself
235 2, 49 | of a thing, in which the habit ~is, consists in this very
236 2, 49 | act, it follows that the habit ~principally implies relation
237 2, 49 | of act. ~Wherefore every habit is subjected in a power,
238 2, 49 | 1 Para. 1/1~Reply OBJ 1: Habit is an act, in so far as
239 2, 49 | to operation. Wherefore habit is called first ~act, and
240 2, 49 | It is not the essence of habit to be related to power,
241 2, 49 | power is ~related, therefore habit is put before power as a
242 2, 49 | Health is said to be a habit, or a habitual disposition,
243 2, 49 | Para. 1/1~OBJ 2: Further, habit implies relation to an act.
244 2, 49 | good and evil, so also is habit: ~and as power does not
245 2, 49 | always act, so neither does habit. Given, ~therefore, the
246 2, 49 | have said above (AA[2],3), habit implies a ~disposition in
247 2, 49 | we can ~find no room for habit and disposition, as is clearly
248 2, 49 | room for disposition and habit: for such a subject from
249 2, 49 | need for disposition or habit in respect of the form,
250 2, 49 | Metaph. v, text. 24,25) that "habit is a disposition": and ~
251 2, 49 | adjustability, it follows that habit is necessary.~Aquin.: SMT
252 2, 49 | things, it does not need a habit to determine it, as we ~
253 2, 49 | 1~Reply OBJ 3: The same habit has not a relation to good
254 2, 50 | 1) Whether there is a habit in the body?~(2) Whether
255 2, 50 | the soul is a subject of habit, in respect of its essence
256 2, 50 | sensitive part there can be a habit?~(4) Whether there is a
257 2, 50 | 4) Whether there is a habit in the intellect?~(5) Whether
258 2, 50 | 5) Whether there is a habit in the will?~(6) Whether
259 2, 50 | 6) Whether there is a habit in separate substances?~
260 2, 50 | 1/1~Whether there is a habit in the body?~Aquin.: SMT
261 2, 50 | seem that there is not a habit in the body. For, as the ~
262 2, 50 | says (De Anima iii), "a habit is that whereby we act when
263 2, 50 | Therefore there can be no habit in the body.~Aquin.: SMT
264 2, 50 | are easy to change. But habit is ~a quality, difficult
265 2, 50 | bodily disposition can be a ~habit.~Aquin.: SMT FS Q[50] A[
266 2, 50 | which is divided ~against habit. Therefore there is no habit
267 2, 50 | habit. Therefore there is no habit in the body.~Aquin.: SMT
268 2, 50 | above (Q[49], AA[2] seqq.), habit is a ~disposition of a subject
269 2, 50 | Therefore in so far as habit implies disposition to ~
270 2, 50 | disposition to ~operation, no habit is principally in the body
271 2, 50 | body is not disposed by a habit: ~because the natural forces
272 2, 50 | they have not the nature of habit ~perfectly: because their
273 2, 50 | objection runs in the sense of habit as a disposition ~to operation,
274 2, 50 | difficult to change is a habit simply: but that it is "
275 2, 50 | simply: but that it is "as ~a habit," as we read in the Greek [*{
276 2, 50 | quality, disposition and habit, differ in bodies ~by way
277 2, 50 | change, then it will be ~a habit: so that disposition would
278 2, 50 | passion-like quality, and habit an intensity or disposition.
279 2, 50 | the soul is the subject of habit in respect of its essence
280 2, 50 | OBJ 1: It would seem that habit is in the soul in respect
281 2, 50 | subject of accident. Now habit is an ~accident. But the
282 2, 50 | A[1], ad 5. Therefore habit is not in the ~soul in respect
283 2, 50 | the subject. ~But since habit belongs to the first species
284 2, 50 | second species. Therefore habit is not in a ~power of the
285 2, 50 | above (Q[49], AA[2],3), habit implies a ~certain disposition
286 2, 50 | operation. If therefore ~we take habit as having a relation to
287 2, 50 | that, regarded in this way, habit or ~disposition is rather
288 2, 50 | thus nothing hinders some habit, namely, grace, from being
289 2, 50 | the other hand, if we take habit in its relation to operation,
290 2, 50 | which is a ~condition for a habit, as we have said above (
291 2, 50 | power is ~the subject of habit.~Aquin.: SMT FS Q[50] A[
292 2, 50 | 3 Para. 1/1~Reply OBJ 3: Habit takes precedence of power,
293 2, 50 | principle of ~operation. But the habit whose subject is a power,
294 2, 50 | power. ~Or, we may say that habit takes precedence of power,
295 2, 50 | we ought not to put any habit in the powers of ~the sensitive
296 2, 50 | put in the definition of habit, as we have said above (
297 2, 50 | tame and gentle." But the habit is incomplete, as to ~the
298 2, 50 | belong to the notion of habit: and therefore, ~properly
299 2, 50 | 1/1~Whether there is any habit in the intellect?~Aquin.:
300 2, 50 | is not the ~subject of a habit.~Aquin.: SMT FS Q[50] A[
301 2, 50 | without matter. ~Therefore habit, which has potentiality
302 2, 50 | Para. 1/1~OBJ 3: Further, habit is a disposition whereby
303 2, 50 | understanding, which is the habit of first principles, in
304 2, 50 | itself is the subject of the habit of science, by which the
305 2, 50 | operate, belongs also ~the habit. But to understand and to
306 2, 50 | intellect. Therefore also the habit whereby one considers is
307 2, 50 | text. 64); therefore no habit is in the soul only, but
308 2, 50 | this it follows that no habit is in the intellect, ~for
309 2, 50 | argument is no cogent. For habit is not a disposition of
310 2, 50 | the object: wherefore ~the habit needs to be in that power
311 2, 50 | follows that the ~intellective habit is chiefly on the part of
312 2, 50 | intellect is the subject of ~habit, which is in potentiality
313 2, 50 | Wherefore nothing forbids habit to be in the "possible" ~
314 2, 50 | secondary ~way the intellective habit can be in these powers.
315 2, 50 | Thes. Para. 1/1~Whether any habit is in the will?~Aquin.:
316 2, 50 | seem that there is not a habit in the will. For the ~habit
317 2, 50 | habit in the will. For the ~habit which is in the intellect
318 2, 50 | will is not the subject of habit.~Aquin.: SMT FS Q[50] A[
319 2, 50 | 1/1~OBJ 2: Further, no habit is allotted to the active
320 2, 50 | Therefore there is no ~habit in the will.~Aquin.: SMT
321 2, 50 | natural powers there is no habit, because, by ~reason of
322 2, 50 | directs. Therefore there is no habit in the will.~Aquin.: SMT
323 2, 50 | the contrary, Justice is a habit. But justice is in the will;
324 2, 50 | the will; for it ~is "a habit whereby men will and do
325 2, 50 | will is the subject of a habit.~Aquin.: SMT FS Q[50] A[
326 2, 50 | directed to act, needs ~a habit whereby it is well disposed
327 2, 50 | admit the presence of a habit whereby it is well disposed
328 2, 50 | from the very nature of habit, it is clear that it is ~
329 2, 50 | to the will; inasmuch as habit "is that which one ~uses
330 2, 50 | for to be susceptible of habit belongs to that which is
331 2, 50 | inclined, by means of a habit, to some fixed good of the ~
332 2, 50 | foreign to them." But every habit is an accident. ~Therefore
333 2, 50 | Para. 1/1~OBJ 3: Further, habit is a disposition (Metaph.
334 2, 50 | which is in the soul is its habit: but that which ~is in the
335 2, 50 | potentiality is ~the subject of habit. So the above-mentioned
336 2, 50 | account, excluded from them habit and ~any kind of accident.
337 2, 50 | differ with ~regard to this habit. For the human intellect,
338 2, 50 | all things, it needs some habit. But ~the angelic intellect
339 2, 50 | essence, they ~do not need a habit. But as they are not so
340 2, 51 | inquiry:~(1) Whether any habit is from nature?~(2) Whether
341 2, 51 | nature?~(2) Whether any habit is caused by acts?~(3) Whether
342 2, 51 | by acts?~(3) Whether any habit can be caused by one act?~(
343 2, 51 | Thes. Para. 1/1~Whether any habit is from nature?~Aquin.:
344 2, 51 | 1: It would seem that no habit is from nature. For the
345 2, 51 | depend on the will. But habit "is ~that which we use when
346 2, 51 | De Anima iii. ~Therefore habit is not from nature.~Aquin.:
347 2, 51 | powers were from nature, habit and power would be one.~
348 2, 51 | first principles, which habit is from nature: wherefore ~
349 2, 51 | Thus, then, if we speak of habit as a disposition of the
350 2, 51 | Body Para. 3/7~But the habit which is a disposition to
351 2, 51 | there may be a natural ~habit by way of a beginning, both
352 2, 51 | principles is called a natural habit. For it is owing to the ~
353 2, 51 | the individual nature, a habit of knowledge is natural ~
354 2, 51 | appetitive powers, however, no habit is natural in its beginning, ~
355 2, 51 | to the substance of the habit; but ~only as to certain
356 2, 51 | to be the ~beginning of a habit, does not belong to the
357 2, 51 | does not belong to the habit, but rather to the ~very
358 2, 51 | everything belonging to a natural habit can belong to the power.~
359 2, 51 | Thes. Para. 1/1~Whether any habit is caused by acts?~Aquin.:
360 2, 51 | 1: It would seem that no habit is caused by acts. For habit
361 2, 51 | habit is caused by acts. For habit is a ~quality, as we have
362 2, 51 | seems ~impossible for a habit to be caused in an agent
363 2, 51 | noble than its cause. But ~habit is more noble than the act
364 2, 51 | the act which precedes the habit; as is clear ~from the fact
365 2, 51 | more noble acts. Therefore habit ~cannot be caused by an
366 2, 51 | an act which precedes the habit.~Aquin.: SMT FS Q[51] A[
367 2, 51 | And in such an agent a habit cannot be caused by its
368 2, 51 | which quality ~is called a habit: just as the habits of moral
369 2, 51 | moves it: and thus is a habit caused.~Aquin.: SMT FS Q[
370 2, 51 | The act which precedes the habit, in so far as it comes ~
371 2, 51 | excellent principle than ~is the habit caused thereby: just as
372 2, 51 | excellent ~principle than the habit of moral virtue produced
373 2, 51 | Thes. Para. 1/1~Whether a habit can be caused by one act?~
374 2, 51 | 1: It would seem that a habit can be caused by one act.
375 2, 51 | But science, which is the habit of one ~conclusion, is caused
376 2, 51 | demonstration. Therefore habit can be caused ~by one act.~
377 2, 51 | increase by intensity. But a habit is caused by multiplication ~
378 2, 51 | the ~generating cause of a habit.~Aquin.: SMT FS Q[51] A[
379 2, 51 | Therefore one act can cause a ~habit.~Aquin.: SMT FS Q[51] A[
380 2, 51 | operation in respect ~of a habit of perfect virtue" (Ethic.
381 2, 51 | i, 7,10,13). Therefore a habit of ~virtue, and for the
382 2, 51 | have said already (A[2]), habit is caused by act, ~because
383 2, 51 | inclination belongs to the habit of virtue. Therefore a habit
384 2, 51 | habit of virtue. Therefore a habit of virtue ~cannot be caused
385 2, 51 | cannot do this. Wherefore a habit of opinion needs to be caused
386 2, 51 | possible" intellect: whereas ~a habit of science can be caused
387 2, 51 | 1: It would seem that no habit is infused in man by God.
388 2, 51 | 1~OBJ 3: Further, if any habit be infused into man by God,
389 2, 51 | by God, man can by that ~habit perform many acts. But "
390 2, 51 | from those acts a like habit is caused" ~(Ethic. ii,
391 2, 51 | same ~subject. Therefore a habit is not infused into man
392 2, 51 | Acts produced by an infused habit, do not cause a habit, ~
393 2, 51 | infused habit, do not cause a habit, ~but strengthen the already
394 2, 51 | strengthen the already existing habit; just as the remedies of ~
395 2, 52 | Whether each act increases the habit?~Aquin.: SMT FS Q[52] A[
396 2, 52 | Para. 1/1~OBJ 2: Further, habit is a perfection (Phys. vii,
397 2, 52 | more or less. Therefore a habit cannot increase.~Aquin.:
398 2, 52 | the contrary, Faith is a habit, and yet it increases: wherefore
399 2, 52 | First, in respect of the habit itself: thus, for instance,
400 2, 52 | nature, or ~from custom. For habit and disposition do not give
401 2, 52 | 2 Para. 1/1~Reply OBJ 2: Habit is indeed a perfection,
402 2, 52 | again does the nature of a habit include the notion ~of term,
403 2, 52 | Para. 1/1~OBJ 2: Further, habit is not increased except
404 2, 52 | geometry, the same specific habit of ~science increases in
405 2, 52 | The cause that increases a habit, always effects something ~
406 2, 52 | every act increases its habit?~Aquin.: SMT FS Q[52] A[
407 2, 52 | every act increases its habit. For when the ~cause is
408 2, 52 | 51], A[2]). Therefore a habit increases when ~its acts
409 2, 52 | proceeding from one and the same habit are alike (Ethic. ii, ~1,
410 2, 52 | if some acts increase a habit, every act should increase ~
411 2, 52 | But any act is like the habit ~whence it proceeds. Therefore
412 2, 52 | every act increases the habit.~Aquin.: SMT FS Q[52] A[
413 2, 52 | 2, some acts lessen the habit whence they ~proceed, for
414 2, 52 | every act that increases a habit.~Aquin.: SMT FS Q[52] A[
415 2, 52 | just as one who has a habit may fail to use it or may
416 2, 52 | may he happen to use the habit by performing an act that
417 2, 52 | to the intensity of the habit. Accordingly, if the ~intensity
418 2, 52 | to the intensity of the ~habit, or even surpass it, every
419 2, 52 | act either increases the habit or ~disposes to an increase
420 2, 52 | too, repeated acts cause a habit to ~grow. If, however, the
421 2, 52 | of the intensity of the habit, ~such an act does not dispose
422 2, 52 | dispose to an increase of that habit, but rather to ~a lessening
423 2, 53 | of inquiry:~(1) Whether a habit can be corrupted?~(2) Whether
424 2, 53 | Thes. Para. 1/1~Whether a habit can be corrupted?~Aquin.:
425 2, 53 | 1: It would seem that a habit cannot be corrupted. For
426 2, 53 | cannot be corrupted. For habit is ~within its subject like
427 2, 53 | is pleasant to act ~from habit. Now so long as a thing
428 2, 53 | Therefore neither can a habit be corrupted so long as
429 2, 53 | Now ~science, which is a habit, cannot be lost through
430 2, 53 | text. 52). ~Therefore the habit of science can nowise be
431 2, 53 | from some movement. But the habit ~of science, which is in
432 2, 53 | by ~sinning a man loses a habit of virtue: and again, virtues
433 2, 53 | corrupted. When therefore a habit ~has a corruptible subject,
434 2, 53 | corruptible subject; such ~is the habit of science which is chiefly
435 2, 53 | ad 3). Consequently the habit of science ~cannot be corrupted
436 2, 53 | directly. If then there be a habit having a contrary, either
437 2, 53 | possible" intellect there ~be a habit caused immediately by the
438 2, 53 | active intellect, such a habit is ~incorruptible both directly
439 2, 53 | the "possible" intellect a habit ~caused by the reason, to
440 2, 53 | the reason, to wit, the habit of conclusions, which is
441 2, 53 | false reason can corrupt the habit of a true opinion or even
442 2, 53 | the reason. ~Therefore a habit either of virtue or of vice,
443 2, 53 | stated in Ethic. vii, 10, a habit is like a second ~nature,
444 2, 53 | taken away from a thing, a habit is ~removed, though with
445 2, 53 | consider the root itself of the habit, but only as it may prove
446 2, 53 | reason can corrupt ~the habit of science, even as regards
447 2, 53 | regards the very root of the habit. In like ~manner a habit
448 2, 53 | habit. In like ~manner a habit of virtue can be corrupted.
449 2, 53 | Thes. Para. 1/1~Whether a habit can diminish?~Aquin.: SMT
450 2, 53 | 1: It would seem that a habit cannot diminish. Because
451 2, 53 | cannot diminish. Because a habit is a ~simple quality and
452 2, 53 | all. Therefore although a habit can be lost it cannot diminish.~
453 2, 53 | or of its subject. Now a habit does not become ~more or
454 2, 53 | something is accidental to a habit, proper thereto and not ~
455 2, 53 | thereto and not ~common to the habit and its subject. Now whenever
456 2, 53 | Hence it follows that a habit is a separable form; ~which
457 2, 53 | very notion and nature of a habit as of any ~accident, is
458 2, 53 | subject. Therefore if a habit does not become more ~or
459 2, 53 | contraries. Since therefore a ~habit can increase, it seems that
460 2, 53 | since the diminishing of a habit ~is the road which leads
461 2, 53 | hand, ~the engendering of a habit is a foundation of its increase.~
462 2, 53 | Para. 1/1~Reply OBJ 1: A habit, considered in itself, is
463 2, 53 | the essence itself of a habit ~were nowise subject to
464 2, 53 | decrease in the essence of a habit has its origin, not in the
465 2, 53 | has its origin, not in the habit, but ~in its subject.~Aquin.:
466 2, 53 | Thes. Para. 1/1~Whether a habit is corrupted or diminished
467 2, 53 | 1: It would seem that a habit is not corrupted or diminished
468 2, 53 | it does not appear how a habit can be ~diminished or corrupted
469 2, 53 | destruction or diminution of a habit results through ~cessation
470 2, 53 | destroyed or weakened that habit. For it ~has been stated (
471 2, 53 | For it is evident that a habit of moral virtue ~makes a
472 2, 53 | make use of his virtuous habit in order to moderate his
473 2, 53 | and thus the intellectual habit ~is diminished or even wholly
474 2, 54 | and bad?~(4) Whether one habit may be made up of many habits?~
475 2, 54 | is a power ~informed by a habit. But one body cannot be
476 2, 54 | human nature, we have the ~habit or disposition of health:
477 2, 54 | is that the subject of a ~habit is a passive power, as stated
478 2, 54 | cannot be the subject of a habit, as was clearly ~shown above (
479 2, 54 | terminal ~boundaries: whereas a habit is not the terminal boundary
480 2, 54 | in species. Now the same habit of science regards ~contraries:
481 2, 54 | Para. 1/2~I answer that, A habit is both a form and a habit.
482 2, 54 | habit is both a form and a habit. Hence the specific ~distinction
483 2, 54 | they are ordained. Now a habit ~is a disposition implying
484 2, 54 | belong to one ~cognitive habit.~Aquin.: SMT FS Q[54] A[
485 2, 54 | contraries. Now the same habit regards contraries, as ~
486 2, 54 | On the contrary, A good habit is contrary to a bad habit,
487 2, 54 | habit is contrary to a bad habit, as virtue to ~vice. Now
488 2, 54 | nature. In this way a good ~habit is specifically distinct
489 2, 54 | specifically distinct from a bad habit: since a good habit is ~
490 2, 54 | bad habit: since a good habit is ~one which disposes to
491 2, 54 | s nature, while an ~evil habit is one which disposes to
492 2, 54 | from the fact ~that one habit disposes to an act that
493 2, 54 | lower nature, ~while another habit disposes to an act befitting
494 2, 54 | 1~Reply OBJ 1: The same habit may be about contraries
495 2, 54 | namely, inasmuch as one habit is good, and another bad;
496 2, 54 | but not ~by reason of one habit being something good, and
497 2, 54 | constituting the species of a habit; but some determinate ~good
498 2, 54 | Thes. Para. 1/1~Whether one habit is made up of many habits?~
499 2, 54 | It would seem that one habit is made up of many habits.
500 2, 54 | of several parts. But a habit is engendered, not at once,
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