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
1-500 | 501-517 |