1-500 | 501-1000 | 1001-1275
Part, Question
501 2, 54 | A[3]). ~Therefore one habit is made up of several.~Aquin.:
502 2, 54 | parts are ~assigned to one habit: thus Tully assigns many
503 2, 54 | other virtues. Therefore one habit is made up of many.~Aquin.:
504 2, 54 | both for an act and for a habit ~of scientific knowledge.
505 2, 54 | arithmetic. Therefore one habit is made ~up of many.~Aquin.:
506 2, 54 | 1/1~On the contrary, A habit, since it is a quality,
507 2, 54 | up of many. Therefore one habit is not made up of ~many.~
508 2, 54 | Para. 1/2~I answer that, A habit directed to operation, such
509 2, 54 | objective aspect, so ~also a habit extends to many things,
510 2, 54 | 2~If then we consider a habit as to the extent of its
511 2, 54 | one thing, on which the habit is chiefly intent, hence
512 2, 54 | intent, hence it is ~that a habit is a simple quality, not
513 2, 54 | extend to many things. For a habit does not extend to many ~
514 2, 54 | 1/1~Reply OBJ 1: That a habit is engendered little by
515 2, 54 | one conclusion, has the habit indeed, yet ~imperfectly.
516 2, 54 | conclusion, no additional habit is engendered in ~him: but
517 2, 54 | engendered in ~him: but the habit which was in him previously
518 2, 55 | Whether human virtue is a habit?~(2) Whether it is an operative
519 2, 55 | Whether it is an operative habit?~(3) Whether it is a good
520 2, 55 | 3) Whether it is a good habit?~(4) Of the definition of
521 2, 55 | Whether human virtue is a habit?~Aquin.: SMT FS Q[55] A[
522 2, 55 | that human virtue is not a habit: For virtue is ~"the limit
523 2, 55 | and not to the genus of habit.~Aquin.: SMT FS Q[55] A[
524 2, 55 | Therefore virtue is not a habit, but an act.~Aquin.: SMT
525 2, 55 | Therefore virtue is not a habit, but an action or a relation.~
526 2, 55 | believing, as also to the habit by which we believe. When
527 2, 55 | human virtue is an operative habit?~Aquin.: SMT FS Q[55] A[
528 2, 55 | virtue to be an ~operative habit. For Tully says (Tuscul.
529 2, 55 | therefore, an operative habit.~Aquin.: SMT FS Q[55] A[
530 2, 55 | virtue to be an operative habit.~Aquin.: SMT FS Q[55] A[
531 2, 55 | Whether human virtue is a good habit?~Aquin.: SMT FS Q[55] A[
532 2, 55 | that it should ~be a good habit. For sin is always taken
533 2, 55 | virtue is not always a good ~habit.~Aquin.: SMT FS Q[55] A[
534 2, 55 | virtue which is an ~operative habit, is a good habit, productive
535 2, 55 | operative habit, is a good habit, productive of good works.~
536 2, 55 | quality" we ~substitute "habit," which is the proximate
537 2, 55 | since it is an operative habit, is operation. But it ~must
538 2, 55 | untrue: whereas virtue is a habit which is always referred
539 2, 56 | that virtue is an operative habit, as ~we have said above (
540 2, 56 | executing. Therefore ~also one habit can be in several powers.~
541 2, 56 | Ethic. ii, 6). But the habit which perfects the ~intellect
542 2, 56 | 55], A[3]), a virtue is a habit ~by which we work well.
543 2, 56 | which we work well. Now a habit may be directed to a good
544 2, 56 | First, in so far as by the habit a man acquires an aptness
545 2, 56 | act; for instance, by the habit of grammar man has the aptness
546 2, 56 | sciences and arts. Secondly, a habit may ~confer not only aptness
547 2, 56 | 4~Hence the subject of a habit which is called a virtue
548 2, 56 | virtues. But the subject of a habit which ~is called a virtue
549 2, 56 | the ~intellect. Whence the habit, which perfects the intellect
550 2, 56 | there must needs be some habit perfecting in respect of
551 2, 56 | a second nature." Now a habit ~of use is nothing else
552 2, 56 | use is nothing else than a habit acquired by use, which is
553 2, 56 | Rhetoric that "it is a ~habit like a second nature in
554 2, 56 | apprehension, is not a habit properly so called, but
555 2, 56 | For virtue is a perfect habit, by which it never happens
556 2, 56 | subject of virtue. Because ~no habit is required for that which
557 2, 56 | says in his Rhetoric, is a "habit like ~a second nature in
558 2, 56 | I answer that, Since the habit perfects the power in reference
559 2, 56 | then does the power need a habit perfecting it unto doing
560 2, 56 | unto doing well, which ~habit is a virtue, when the power'
561 2, 57 | Whether the intellectual habit, which is art, is a virtue?~(
562 2, 57 | For virtue is an operative habit, as we have said above ~(
563 2, 57 | science is a speculative habit. But science and virtue ~
564 2, 57 | above (Q[55], A[3]), a habit, as we have already observed (
565 2, 57 | right use of a power or habit. For if a ~man possess a
566 2, 57 | For if a ~man possess a habit of speculative science,
567 2, 57 | to which the speculative habit ~is not ordained. Yet it
568 2, 57 | this way it is an operative habit.~Aquin.: SMT FS Q[57] A[
569 2, 57 | should not be set down as a habit or virtue ~distinct from
570 2, 57 | intellect: wherefore the habit that perfects the ~intellect
571 2, 57 | understanding," ~which is the habit of principles.~Aquin.: SMT
572 2, 57 | referred to a power ~or habit by one same act, there is
573 2, 57 | there is no distinction of habit or power in ~respect of
574 2, 57 | 55], AA[3],4), a virtuous habit has a ~fixed relation to
575 2, 57 | Whether the intellectual habit, art, is a virtue?~Aquin.:
576 2, 57 | speaking, is an operative habit. And yet it has ~something
577 2, 57 | neither art nor speculative habit makes a good work ~as regards
578 2, 57 | as regards the use of the habit, which is the property of
579 2, 57 | of works ~does not make a habit cease to be an art; since
580 2, 57 | understanding, which is the ~habit of principles. Now in human
581 2, 57 | art than a speculative ~habit has, if we consider their
582 2, 57 | be rightly disposed by a habit in his reason, because ~
583 2, 57 | therefore no ~speculative habit about contingent things
584 2, 57 | For "{euboulia}" is ~"a habit whereby we take good counsel" (
585 2, 58 | that moral virtue is ~"a habit of choosing the rational
586 2, 58 | But every virtue is a habit of ~choosing: since the
587 2, 58 | ii) that "virtue is a ~habit like a second nature, in
588 2, 58 | i.e. as lions are in the habit of ~doing], they slew them":
589 2, 58 | 13], A[1]). Wherefore a habit of choosing, i.e. a ~habit
590 2, 58 | habit of choosing, i.e. a ~habit which is the principle whereby
591 2, 58 | whereby we choose, is that habit alone which ~perfects the
592 2, 58 | perseverance as a "science or habit regarding those ~things
593 2, 58 | that "moral virtue ~is a habit of choosing the mean appointed
594 2, 58 | Consequently, since virtue is a habit perfecting man in view of ~
595 2, 58 | well disposed by means of a habit of intellectual virtue; ~
596 2, 58 | well disposed by means of a habit of moral virtue. And so
597 2, 58 | that, Human virtue is a habit perfecting man in view of
598 2, 58 | appetite were perfected by a habit making it conformable to ~
599 2, 58 | principle be ~perfected by the habit corresponding to that operation:
600 2, 58 | Invent. Rhet. ii) is "a habit ~like a second nature in
601 2, 58 | prudence, because it is a habit ~of choosing, i.e. making
602 2, 58 | Consequently, as by the habit of ~natural understanding
603 2, 59 | appetite, being a ~kind of habit. Secondly, because passions
604 2, 59 | 6) ~states that it is "a habit of choosing the mean appointed
605 2, 59 | by vice we understand a habit of doing evil deeds, it
606 2, 59 | by ~pity we understand a habit perfecting man so that he
607 2, 60 | 1/1~On the contrary, One habit cannot be in several powers,
608 2, 60 | virtue is "an operative habit ~whereby we do what is best
609 2, 60 | since it is an operative habit.~Aquin.: SMT FS Q[60] A[
610 2, 60 | passions. For there is but one habit about things that concur ~
611 2, 61 | that he should possess the habit and act with firmness and ~
612 2, 61 | from the fact that it is a "habit," ~should be accompanied
613 2, 61 | the same virtue is both ~habit, and virtue, and moral virtue.~
614 2, 62 | there is need of a natural habit in addition to ~the power.
615 2, 62 | additional ~supernatural habit in both respects.~Aquin.:
616 2, 63 | virtue; because the use ~of a habit in us is subject to our
617 2, 63 | sinful act does not destroy a habit of acquired virtue, since
618 2, 63 | it ~is not an act but a habit, that is directly contrary
619 2, 63 | is directly contrary to a habit. ~Wherefore, though man
620 2, 63 | hindered from acquiring a habit of virtue, ~whereby he may
621 2, 64 | that "moral virtue ~is a habit of choosing the mean."~Aquin.:
622 2, 65 | perfect moral virtue is a habit that inclines us to do a
623 2, 65 | choice, for it is an elective habit. Now right ~choice requires
624 2, 65 | indeed acquire a certain habit of restraining his anger;
625 2, 65 | restraining his anger; but this ~habit will lack the nature of
626 2, 65 | money, he would ~acquire the habit of magnificence with but
627 2, 65 | Further, he that has a habit of virtue easily performs
628 2, 65 | taken in a work is a sign of habit" (Ethic. ii, 3). Now ~many
629 2, 65 | sometimes that a man who has a habit, finds it ~difficult to
630 2, 65 | act in accordance with the habit, and consequently feels
631 2, 65 | without: thus a man who has a habit of science, finds it ~difficult
632 2, 65 | wherefore neither will the habit that is the principle of
633 2, 66 | Further, the more intense a habit is, the greater one's pleasure ~
634 2, 67 | that since science is ~a habit, it is a quality difficult
635 2, 67 | 2: Sickness destroys the habit of science as to its material ~
636 2, 67 | Further, the substance of a habit does not cease through the ~
637 2, 67 | for a man may retain the habit of liberality, though he
638 2, 67 | through being seen, the habit of faith can still remain.~
639 2, 67 | contrary, Faith is a simple habit. Now a simple thing is either ~
640 2, 67 | it is reasonable for the ~habit of liberality to remain.
641 2, 67 | heavenly bliss: and so ~such a habit would remain to no purpose.~
642 2, 68 | are not habits. ~Because a habit is a quality abiding in
643 2, 68 | Now to be perfected by a habit is befitting, not an ~instrument,
644 2, 68 | prophecy. Now prophecy is not a habit: for ~"the spirit of prophecy
645 2, 68 | free-will. Therefore he needs ~a habit.~Aquin.: SMT FS Q[68] A[
646 2, 69 | virtues and gifts, not ~as habit, but as act from habit.~
647 2, 69 | as habit, but as act from habit.~Aquin.: SMT FS Q[69] A[
648 2, 71 | Quaest. Tusc. iv), "is a habit or ~affection of the soul
649 2, 71 | compared to vice, as act to habit, as stated ~above (A[1]).
650 2, 71 | ii) ~that "virtue is a habit in accord with reason, like
651 2, 71 | seem that vice, i.e. a bad habit, is worse than a sin, ~i.e.
652 2, 71 | worse it is. Now a vicious habit is more ~lasting than vicious
653 2, 71 | forthwith. Therefore a vicious habit ~is worse than a vicious
654 2, 71 | shunned than one. But a bad ~habit is virtually the cause of
655 2, 71 | acts. Therefore a vicious habit ~is worse than a vicious
656 2, 71 | potent than its effect. But a habit ~produces its actions both
657 2, 71 | their badness. ~Therefore a habit is more potent than its
658 2, 71 | but not for ~a vicious habit, so long as no act ensues.
659 2, 71 | is ~worse than a vicious habit.~Aquin.: SMT FS Q[71] A[
660 2, 71 | Para. 1/1~I answer that, A habit stands midway between power
661 2, 71 | goodness and in badness, ~habit stands midway between power
662 2, 71 | even as a ~good or evil habit stands above the corresponding
663 2, 71 | clear from the fact that a habit is not called good or bad,
664 2, 71 | or bad act: wherefore a habit is called good ~or bad by
665 2, 71 | that an act ~surpasses its habit in goodness or badness,
666 2, 71 | very nature ~of act and habit, that act surpasses habit
667 2, 71 | habit, that act surpasses habit both in goodness and in ~
668 2, 71 | badness. Whereas the fact that habit is more lasting than act,
669 2, 71 | goodness and ~badness, but habit excels in a certain respect.~
670 2, 71 | Para. 1/1~Reply OBJ 2: A habit is several acts, not simply,
671 2, 71 | this does not prove that habit ~precedes act simply, both
672 2, 71 | 3 Para. 1/1~Reply OBJ 3: Habit causes act by way of efficient
673 2, 71 | causality: but act ~causes habit, by way of final causality,
674 2, 71 | Consequently act surpasses habit both in ~goodness and in
675 2, 71 | i.e. evil act than evil habit. ~But vice cannot be in
676 2, 71 | virtue, as evil act to good habit. ~Now the position of a
677 2, 71 | Now the position of a habit in the soul is not the same
678 2, 71 | extrinsic mover): whereas the habit that ~resides in the soul,
679 2, 71 | man, while possessing a habit, ~may either fail to use
680 2, 71 | may either fail to use the habit, or produce a contrary act;
681 2, 71 | the ~virtue itself as a habit: since, just as habit is
682 2, 71 | a habit: since, just as habit is not engendered by one ~
683 2, 71 | the act, but not with ~the habit, of virtue.~Aquin.: SMT
684 2, 72 | when it is formed into a habit"; and the ~fourth, "when
685 2, 72 | manifestation is by way of sequel. Habit and despair are stages following ~
686 2, 73 | sin, does not destroy the habit of acquired ~virtue; though
687 2, 73 | to engender a contrary ~habit, the habit of acquired virtue
688 2, 73 | engender a contrary ~habit, the habit of acquired virtue is destroyed,
689 2, 73 | remains of ~the opposite habit; hence a man is not less
690 2, 73 | something of the opposite ~habit; it consists in "becoming"
691 2, 73 | remains ~or the contrary habit. For it matters much in
692 2, 74 | habits, because act and habit belong to the same ~subject.~
693 2, 74 | sin. Now ~disposition and habit are in the same subject.
694 2, 76 | viz. of the passion or habit inclining to sin.~Aquin.:
695 2, 77 | directly opposed, not to a ~habit, but to an act.~Aquin.:
696 2, 78 | everyone that sins through habit, sins through certain ~malice?~(
697 2, 78 | certain malice, sins through ~habit?~(4) Whether it is more
698 2, 78 | Ethic. v, ~1) calls an evil habit by the name of malice, just
699 2, 78 | of malice, just as a good habit is ~called virtue: and in
700 2, 78 | through the inclination of a habit. It may also denote actual ~
701 2, 78 | everyone that sins through habit, sins through certain malice?~
702 2, 78 | every one who sins through habit, sins ~through certain malice.
703 2, 78 | commits a ~slight sin through habit, as when he utters an idle
704 2, 78 | Therefore sin ~committed from habit is not always committed
705 2, 78 | which precede a ~vicious habit are not committed through
706 2, 78 | the ~sins that arise from habit are not committed through
707 2, 78 | connatural to us by reason of habit. But those who sin through ~
708 2, 78 | But those who sin through ~habit, are sorrowful after committing
709 2, 78 | those who have a vicious habit, "are full of remorse" (
710 2, 78 | Therefore sins that arise from habit are not committed through
711 2, 78 | which ~we are inclined by habit, as stated in Ethic. vi,
712 2, 78 | Therefore a sin that arises from habit is committed ~through certain
713 2, 78 | committed by one who ~has the habit, and a sin committed by
714 2, 78 | and a sin committed by habit: for it is not necessary
715 2, 78 | not necessary to ~use a habit, since it is subject to
716 2, 78 | the person who has that ~habit. Hence habit is defined
717 2, 78 | who has that ~habit. Hence habit is defined as being "something
718 2, 78 | that one ~who has a vicious habit may break forth into a virtuous
719 2, 78 | virtuous act, because a ~bad habit does not corrupt reason
720 2, 78 | that one who has a ~vicious habit, acts, not from that habit,
721 2, 78 | habit, acts, not from that habit, but through the uprising
722 2, 78 | whenever he uses the vicious ~habit he must needs sin through
723 2, 78 | because to anyone that ~has a habit, whatever is befitting to
724 2, 78 | to him in respect of that habit, has ~the aspect of something
725 2, 78 | according as custom and habit are a second nature. Now ~
726 2, 78 | in respect of a vicious habit, is ~something that excludes
727 2, 78 | him in respect of that habit: and this is to sin through
728 2, 78 | that whoever sins through habit, sins through ~certain malice.~
729 2, 78 | and for that reason the habit thereof is not a simple ~
730 2, 78 | 3: He that sins through habit is always glad for what
731 2, 78 | for what he does ~through habit, as long as he uses the
732 2, 78 | as long as he uses the habit. But since he is able not
733 2, 78 | is able not to ~use the habit, and to think of something
734 2, 78 | that while not using the ~habit he is sorry for what he
735 2, 78 | he has done through the habit. And so it often ~happens
736 2, 78 | certain malice, sins through habit?~Aquin.: SMT FS Q[78] A[
737 2, 78 | certain malice, sins ~through habit. For the Philosopher says (
738 2, 78 | unless it be done through habit." Now to sin through certain
739 2, 78 | malice, unless he has the habit of sin.~Aquin.: SMT FS Q[
740 2, 78 | custom, which may engender a habit.~Aquin.: SMT FS Q[78] A[
741 2, 78 | supervening, which is ~passion or habit. Now when a man sins through
742 2, 78 | malice, he sins through ~habit.~Aquin.: SMT FS Q[78] A[
743 2, 78 | On the contrary, The good habit stands in the same relation
744 2, 78 | something good, as the bad habit to the choice of something ~
745 2, 78 | man, without having the habit of a ~virtue, chooses that
746 2, 78 | man, without having the habit of a vice, may choose ~evil,
747 2, 78 | disposition is either a ~habit acquired by custom, or a
748 2, 78 | however, is not ~always a habit: so that it does not follow
749 2, 78 | malice, that he sins through habit.~Aquin.: SMT FS Q[78] A[
750 2, 78 | occurs only in one who has a habit.~Aquin.: SMT FS Q[78] A[
751 2, 78 | something is ~not always a habit, as stated above.~Aquin.:
752 2, 78 | to evil, is not always a habit ~or a passion, but at times
753 2, 78 | malice, is ~impelled by habit, the impulse of which is
754 2, 78 | Therefore to sin through habit is less grievous than to
755 2, 78 | intentions; whereas the habit, through ~which a man sins,
756 2, 78 | the will: whereas, by a habit, the will is inclined from ~
757 2, 81 | of a defect in the bodily habit, as in the case ~of idiots
758 2, 82 | Whether original sin is a habit?~(2) Whether there is but
759 2, 82 | Whether original sin is a habit?~Aquin.: SMT FS Q[82] A[
760 2, 82 | that original sin is not a habit. For original sin ~is the
761 2, 82 | privation is ~opposed to habit. Therefore original sin
762 2, 82 | Therefore original sin is not a habit.~Aquin.: SMT FS Q[82] A[
763 2, 82 | more voluntary. Now the habit of actual sin has ~not the
764 2, 82 | sin. Therefore no original habit has the nature of a ~fault.~
765 2, 82 | wickedness act always precedes habit, because evil ~habits are
766 2, 82 | Therefore original sin is not a habit.~Aquin.: SMT FS Q[82] A[
767 2, 82 | aptitude denotes some kind of habit. Therefore original sin
768 2, 82 | Therefore original sin is a ~habit.~Aquin.: SMT FS Q[82] A[
769 2, 82 | 49], A[4]; Q[50], A[1]), habit is ~twofold. The first is
770 2, 82 | twofold. The first is a habit whereby power is inclined
771 2, 82 | way original sin is not a ~habit. The second kind of habit
772 2, 82 | habit. The second kind of habit is the disposition of a
773 2, 82 | sense original sin is a habit. For it is an ~inordinate
774 2, 82 | privation, but a corrupt habit.~Aquin.: SMT FS Q[82] A[
775 2, 82 | of ~nature is a kind of habit, whereas the inordinate
776 2, 82 | reason original sin can be a habit, whereas actual ~sin cannot.~
777 2, 82 | objection considers the habit which inclines a power ~
778 2, 82 | sin is not this kind of habit. Nevertheless a ~certain
779 2, 82 | says that original sin is a habit ~"infused," or a habit "
780 2, 82 | a habit ~"infused," or a habit "acquired" (except by the
781 2, 82 | our own act): but it is a habit "inborn" due to our corrupt ~
782 2, 82 | Further, one and the same habit does not incline its subject
783 2, 82 | since the inclination of habit is like that of nature which ~
784 2, 82 | original sin is not one habit; but ~several.~Aquin.: SMT
785 2, 82 | i.e. by its own form, one habit ~cannot incline its subject
786 2, 84 | leader: because the art or habit, to ~which the end belongs,
787 2, 86 | either a disposition or a habit: for it seems that nothing
788 2, 86 | neither disposition nor habit: for it happens ~that a
789 2, 86 | removal of a disposition or habit; ~for instance, in a man
790 2, 86 | remains in the soul except ~habit or disposition. But the
791 2, 86 | But the stain is not a habit or disposition, as ~stated
792 2, 86 | except the disposition or habit; but there does remain something
793 2, 88 | because the disposition or habit may be so far strengthened ~
794 2, 88 | the end for one who has a habit, ~as such, is to work according
795 2, 88 | to work according to that habit; and the consequence will
796 2, 88 | disposition may become a habit. Now venial sin is a ~disposition
797 2, 88 | disposition that becomes a habit, is like an imperfect ~thing
798 2, 88 | being perfected, ~becomes a habit. On the other hand, venial
799 2, 89 | destroys nor diminishes the habit of charity and of the other ~
800 2, 89 | of the act destroys the ~habit of virtue, but not in venial
801 2, 89 | For disposition precedes habit. Now venial sin is a disposition
802 2, 90 | nothing else but power, habit, ~and act. But law is not
803 2, 90 | manner, ~neither is it a habit of reason: because the habits
804 2, 90 | the reason by means of a habit.~Aquin.: SMT FS Q[90] A[
805 2, 94 | Whether the natural law is a habit?~Aquin.: SMT FS Q[94] A[
806 2, 94 | that the natural law is a habit. Because, as the ~Philosopher
807 2, 94 | things in the soul: ~power, habit, and passion." But the natural
808 2, 94 | Therefore the natural law is a habit.~Aquin.: SMT FS Q[94] A[
809 2, 94 | But the "synderesis" is a habit, as was shown in the ~FP,
810 2, 94 | Therefore the natural law is a habit.~Aquin.: SMT FS Q[94] A[
811 2, 94 | law is not an ~act, but a habit.~Aquin.: SMT FS Q[94] A[
812 2, 94 | Bono Conjug. xxi) that "a habit is ~that whereby something
813 2, 94 | the natural law is not a habit.~Aquin.: SMT FS Q[94] A[
814 2, 94 | A thing may be called a habit in two ways. First, ~properly
815 2, 94 | the natural law is not a habit. For it ~has been stated
816 2, 94 | a becoming speech by the habit of grammar. Since then a
817 2, 94 | of grammar. Since then a habit is ~that by which we act,
818 2, 94 | we act, a law cannot be a habit properly and essentially. ~
819 2, 94 | 2/2~Secondly, the term habit may be applied to that which
820 2, 94 | that which we hold by a ~habit: thus faith may mean that
821 2, 94 | natural law may be called a habit. Thus, in speculative matters, ~
822 2, 94 | indemonstrable principles are not the habit itself whereby we hold ~
823 2, 94 | but are the principles the habit of which we possess.~Aquin.:
824 2, 94 | our mind, because it ~is a habit containing the precepts
825 2, 94 | man is unable to use the ~habit of science. In like manner,
826 2, 94 | a ~child cannot use the habit of understanding of principles,
827 2, 94 | perverted by passion, or evil habit, or an evil disposition
828 2, 96 | action is due to an interior habit or disposition: since the
829 2, 96 | one who has not a virtuous habit, as is possible to ~one
830 2, 100 | acts unless he has the ~habit of virtue, as the Philosopher
831 2, 100 | that a man who has not the habit of virtue, would deserve ~
832 2, 100 | firmness belongs properly to a habit, and implies that the action
833 2, 100 | action proceeds from a rooted habit. In this respect, the mode
834 2, 100 | parents and yet has not the habit of filial piety.~Aquin.:
835 2, 100 | that they ~be done from the habit of justice.~Aquin.: SMT
836 2, 100 | as pleasure ensues from a habit; for ~"pleasure taken in
837 2, 100 | proves the existence of a habit," as stated in ~Ethic. ii,
838 2, 100 | proceeding from a becoming habit.~Aquin.: SMT FS Q[100] A[
839 2, 100 | be considered as in the habit or as in the act: so that ~
840 2, 100 | becoming possessed of the habit of justice: ~secondly, according
841 2, 107 | possessed of a virtuous habit, are directed in one way
842 2, 108 | that which he does from a habit ~that is suitable to his
843 2, 108 | suitable to his nature: since a habit inclines one as a second ~
844 2, 108 | nature. If, however, a habit be in opposition to nature,
845 2, 108 | Ghost is like an interior ~habit bestowed on us and inclining
846 2, 109 | the same way that every habit of virtue ~adds to the good
847 2, 109 | of a man ~who has not the habit of virtue.~Aquin.: SMT FS
848 2, 109 | and the inclination of his habit. But because a man ~cannot
849 2, 109 | e.g. a further infused habit. Yet he needs the help of ~
850 2, 109 | ways. First, to signify a ~habit of the mind whereby a man
851 2, 109 | perseverance may be called a ~habit, whereby a man has the purpose
852 2, 110 | first" species which is "habit" or "disposition." Now habits
853 2, 112 | less participates in ~the habit inhering to it.~Aquin.:
854 2, 114 | virtue is an ~operative habit, as stated above (Q[55],
855 2, 114 | virtues to act. For the habit to which the end pertains
856 2, 1 | object; (2) its act; (3) ~the habit of faith.~Aquin.: SMT SS
857 2, 1 | object of every cognitive habit includes two things: ~first,
858 2, 1 | Nothing comes under any power, habit or act, except by ~means
859 2, 1 | which are held by the ~habit of understanding), or through
860 2, 1 | conclusions which are held by the habit of science). Secondly ~the
861 2, 1 | him ~in respect of that habit, so, by the habit of faith,
862 2, 1 | of that habit, so, by the habit of faith, the human mind
863 2, 2 | believing in God. For one habit ~has but one act. Now faith
864 2, 2 | one act. Now faith is one habit since it is one virtue.
865 2, 2 | The act of any power or habit depends on the relation
866 2, 2 | relation of ~that power or habit to its object. Now the object
867 2, 2 | does a virtuous man, by the habit of virtue, ~judge aright
868 2, 2 | on the relation ~of the habit to its object. Again two
869 2, 4 | objects, faith, being a habit, should ~be defined by its
870 2, 4 | may say ~that "faith is a habit of the mind, whereby eternal
871 2, 4 | disposition to act well is a habit, as stated above ~(FS, Q[
872 2, 4 | powers must be perfected by a habit residing in each of them.
873 2, 4 | perfect, there needs to be a habit in the will as well as in
874 2, 4 | as there needs to be the habit of prudence in the reason, ~
875 2, 4 | the reason, ~besides the habit of temperance in the concupiscible
876 2, 4 | hence there needs to be a habit of ~virtue not only in the
877 2, 4 | they are ~not one identical habit.~Aquin.: SMT SS Q[4] A[4]
878 2, 4 | unbeliever it causes ~the habit of faith. Therefore when
879 2, 4 | believer, who hitherto ~had the habit of lifeless faith, it causes
880 2, 4 | faith, it causes another habit of faith in him.~Aquin.:
881 2, 4 | having living faith, a new habit of lifeless faith is ~infused
882 2, 4 | when living faith comes the habit of lifeless faith is not ~
883 2, 4 | remains together with the habit of living faith ~in the
884 2, 4 | seems unreasonable that the habit of ~lifeless faith should
885 2, 4 | faith are ~one and the same habit. The reason is that a habit
886 2, 4 | habit. The reason is that a habit is differentiated by ~that
887 2, 4 | directly pertains to that habit. Now since faith is a ~perfection
888 2, 4 | able to differentiate the habit of ~faith. But the distinction
889 2, 4 | rendered good; hence, any habit that is always the principle
890 2, 4 | called a human virtue. Such a habit is living faith. For ~since
891 2, 4 | that, If we take faith as a habit, we can consider it in two ~
892 2, 4 | faith, just as any other ~habit, takes its species from
893 2, 4 | if we take faith for the habit ~whereby we believe, it
894 2, 5 | that the species of every habit depends on the ~formal aspect
895 2, 5 | which the species of the habit ~cannot remain. Now the
896 2, 5 | in Holy Writ, has not the habit of faith, ~but holds that
897 2, 5 | man needs the help of the habit of faith; but he holds the
898 2, 5 | another. For the quantity of a habit is taken from its object.
899 2, 5 | 4]), ~the quantity of a habit may be considered from two
900 2, 5 | is of faith, ~has not the habit of faith, and yet he who
901 2, 5 | to believe all, has that habit. In this ~respect, one man
902 2, 8 | understanding is a natural habit ~of the soul, whereby self-evident
903 2, 8 | about the end through a habit of virtue. ~Therefore no
904 2, 8 | principles, since the natural habit of first principles ~suffices
905 2, 9 | A[1]), every cognitive habit regards ~formally the mean
906 2, 9 | that understands through a habit of grace: and ~so we must
907 2, 13 | inclination ~of a vicious habit which we call malice, and,
908 2, 13 | from the inclination of a habit, is not a special sin, but
909 2, 13 | through ~the inclination of a habit; but this is not, properly
910 2, 13 | precede so as to cause the habit ~that induces to sin. Secondly,
911 2, 13 | from the inclination of a habit.~Aquin.: SMT SS Q[14] A[
912 2, 14 | natural genius, or of some habit ~superadded thereto, nevertheless,
913 2, 16 | is not a passion but a ~habit of the mind, as we shall
914 2, 16 | act of living hope. The habit itself of hope, ~whereby
915 2, 18 | the species of a moral habit or act is taken from the
916 2, 18 | charity. For the species of a habit is not destroyed through
917 2, 18 | of God is not a distinct habit from charity which is ~the
918 2, 19 | an act proceeds ~from a habit: and in this way no sin
919 2, 19 | estimate being ~corrupted by a habit or a passion, just as the
920 2, 22 | without any ~intermediary habit, whereas other virtuous
921 2, 22 | virtues, for instance the habit of faith ~or hope or of
922 2, 22 | virtue is an accidental habit. But charity is not ~an
923 2, 22 | charity is not ~an accidental habit, since it is a more excellent
924 2, 22 | of the object diversify a habit, even ~though that object
925 2, 23 | But we need no infused habit in ~order to love other
926 2, 23 | subjects. Consequently a habit may ~receive increase through
927 2, 23 | like ~manner science, as a habit, has its quantity from its
928 2, 23 | are contrary, ~not to the habit, but to the act of charity:
929 2, 23 | specific point of view of habit as ~compared with power.
930 2, 23 | Para. 4/4~It is proper to a habit to incline a power to act,
931 2, 23 | and this belongs to a ~habit, in so far as it makes whatever
932 2, 23 | an acquired virtue. Now a habit ~of acquired virtue is not
933 2, 23 | charity were an acquired habit dependent on the power of
934 2, 23 | directly contrary, not to habit but to act. Now the endurance
935 2, 23 | Now the endurance of a ~habit in its subject does not
936 2, 23 | supervenes the acquired habit is not at once done ~away.
937 2, 23 | charity, being an infused habit, depends on the action of
938 2, 23 | will, it follows that ~the habit of charity is lost at once
939 2, 23 | sins, ~which destroy the habit of faith or of hope, even
940 2, 24 | species belongs to the same habit. Now ~since the species
941 2, 24 | neighbor. Consequently the habit of charity extends ~not
942 2, 26 | the same subject as the habit. Now ~the habit of charity
943 2, 26 | subject as the habit. Now ~the habit of charity is in the power
944 2, 27 | virtue is an ~operative habit, wherefore by its very nature
945 2, 27 | happen that from the same habit there proceed ~several ordinate
946 2, 27 | proceed from the virtuous ~habit except through the preceding
947 2, 27 | Hence the same virtuous habit inclines us to love and
948 2, 28 | proceeding from some elective habit, in which case they assume ~
949 2, 30 | many, without having the habit ~of justice, do what is
950 2, 31 | act which proceeds from a habit or power extends to whatever
951 2, 31 | object of that power or habit: thus vision extends to ~
952 2, 34 | knowledge, in stature, in habit, or in reputation." Therefore
953 2, 42 | it does not destroy the habit of charity, since it ~does
954 2, 43 | morals, while he who has the habit of chastity judges of such ~
955 2, 43 | little children, have the habit of ~wisdom, which is a gift
956 2, 45 | than a ~merely rational habit," such as art is, since,
957 2, 45 | Ethic. ii, 6) "an elective habit that follows a mean ~appointed
958 2, 45 | FS, Q[54], A[2]~), any habit that has a corresponding
959 2, 45 | must needs be a special habit, and if it be a good habit,
960 2, 45 | habit, and if it be a good habit, it ~must be a special virtue.
961 2, 45 | Rhet. ii, 53), "virtue is a habit like a second nature ~in
962 2, 45 | and prudence ~are the same habit, yet their essence is not
963 2, 45 | political ~prudence are the same habit.~Aquin.: SMT SS Q[47] A[
964 2, 45 | Para. 1/1~OBJ 3: Further, a habit is not diversified in species
965 2, 45 | substantially the same habit as any kind of prudence,
966 2, 45 | diversify the species of a habit, thus for instance, habits ~
967 2, 45 | but it follows that the habit which is directed to the
968 2, 45 | in the young, neither in habit nor in act. On the ~other
969 2, 45 | there is prudence as to habit but not as to act, even
970 2, 47 | he says: "Shrewdness is a habit whereby congruities are ~
971 2, 48 | diversifies the species of ~a habit, as stated above (Q[47],
972 2, 51 | not restored as to the ~habit, although the contrary act
973 2, 55 | name of justice to the habit which makes men capable
974 2, 56 | Ethic. v, 1), justice is a habit which makes a man "capable
975 2, 56 | since every virtue is a habit that is the ~principle of
976 2, 56 | mentioned instead of the habit, which takes its species
977 2, 56 | from that act, ~because habit implies relation to act.
978 2, 56 | might say that "justice is a habit ~whereby a man renders to
979 2, 56 | says that "justice is a habit whereby a man ~is said to
980 2, 56 | but ~causally; for it is a habit which rectifies the deed
981 2, 56 | some higher end even as the habit of ~temperance remains essentially
982 2, 56 | ii, 6) to be "an elective habit which observes the mean ~
983 2, 57 | him. To ~this object the habit of injustice is compared
984 2, 57 | between the operation and the ~habit. For an injustice may sometimes
985 2, 57 | speaking it arises from a habit, because whenever a man
986 2, 57 | because whenever a man has ~a habit, whatever befits that habit
987 2, 57 | habit, whatever befits that habit is, of itself, pleasant
988 2, 57 | unjust man is one who has the habit ~of injustice: but a man
989 2, 57 | passion, without having the habit of injustice.~Aquin.: SMT
990 2, 57 | Para. 1/1~Reply OBJ 1: A habit is specified by its object
991 2, 57 | proper to one who has the habit, as the ~Philosopher declares (
992 2, 57 | proportion ~between operation and habit, there is similarity in
993 2, 58 | speaking, from the virtuous habit; thus a chaste ~person decides
994 2, 58 | spiritual man, by reason of the habit of charity, has ~an inclination
995 2, 58 | he who ~judges lacks the habit of justice or the knowledge
996 2, 78 | which he describes ~as "the habit of observing equality in
997 2, 78 | says that ~"kindliness is a habit of voluntary beneficence." "
998 2, 79 | elective" or voluntary "habit" [*Ethic. ii, 6]. ~Now,
999 2, 81 | prayer were quickened by a habit of virtue: and yet his prayer
1000 2, 81 | so ~a man who has not the habit of justice is able to will
1-500 | 501-1000 | 1001-1275 |