Part II (Pars Prima Secundae) Part 83 (1/2)

OF THE DISTINCTION OF HABITS (In Four Articles)

We have now to consider the distinction of habits; and under this head there are four points of inquiry:

(1) Whether many habits can be in one power?

(2) Whether habits are distinguished by their objects?

(3) Whether habits are divided into good and bad?

(4) Whether one habit may be made up of many habits?

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FIRST ARTICLE [I-II, Q. 54, Art. 1]

Whether Many Habits Can Be in One Power?

Objection 1: It would seem that there cannot be many habits in one power. For when several things are distinguished in respect of the same thing, if one of them be multiplied, the others are too. Now habits and powers are distinguished in respect of the same thing, viz. their acts and objects. Therefore they are multiplied in like manner. Therefore there cannot be many habits in one power.

Obj. 2: Further, a power is a simple force. Now in one simple subject there cannot be diversity of accidents; for the subject is the cause of its accidents; and it does not appear how diverse effects can proceed from one simple cause. Therefore there cannot be many habits in one power.

Obj. 3: Further, just as the body is informed by its shape, so is a power informed by a habit. But one body cannot be informed at the same time by various shapes. Therefore neither can a power be informed at the same time by many habits. Therefore several habits cannot be at the same time in one power.

_On the contrary,_ The intellect is one power; wherein, nevertheless, are the habits of various sciences.

_I answer that,_ As stated above (Q. 49, A. 4), habits are dispositions of a thing that is in potentiality to something, either to nature, or to operation, which is the end of nature. As to those habits which are dispositions to nature, it is clear that several can be in one same subject: since in one subject we may take parts in various ways, according to the various dispositions of which parts there are various habits. Thus, if we take the humors as being parts of the human body, according to their disposition in respect of human nature, we have the habit or disposition of health: while, if we take like parts, such as nerves, bones, and flesh, the disposition of these in respect of nature is strength or weakness; whereas, if we take the limbs, i.e. the hands, feet, and so on, the disposition of these in proportion to nature, is beauty: and thus there are several habits or dispositions in the same subject.

If, however, we speak of those habits that are dispositions to operation, and belong properly to the powers; thus, again, there may be several habits in one power. The reason for this is that the subject of a habit is a pa.s.sive power, as stated above (Q. 51, A. 2): for it is only an active power that cannot be the subject of a habit, as was clearly shown above (Q. 51, A. 2). Now a pa.s.sive power is compared to the determinate act of any species, as matter to form: because, just as matter is determinate to one form by one agent, so, too, is a pa.s.sive power determined by the nature of one active object to an act specifically one. Wherefore, just as several objects can move one pa.s.sive power, so can one pa.s.sive power be the subject of several acts or perfections specifically diverse. Now habits are qualities or forms adhering to a power, and inclining that power to acts of a determinate species. Consequently several habits, even as several specifically different acts, can belong to one power.

Reply Obj. 1: Even as in natural things, diversity of species is according to the form, and diversity of genus, according to matter, as stated in _Metaph._ v, text. 33 (since things that differ in matter belong to different genera): so, too, generic diversity of objects entails a difference of powers (wherefore the Philosopher says in _Ethic._ vi, 1, that ”those objects that differ generically belong to different departments of the soul”); while specific difference of objects entails a specific difference of acts, and consequently of habits also. Now things that differ in genus differ in species, but not vice versa. Wherefore the acts and habits of different powers differ in species: but it does not follow that different habits are in different powers, for several can be in one power. And even as several genera may be included in one genus, and several species be contained in one species; so does it happen that there are several species of habits and powers.

Reply Obj. 2: Although a power is simple as to its essence, it is multiple virtually, inasmuch as it extends to many specifically different acts. Consequently there is nothing to prevent many superficially different habits from being in one power.

Reply Obj. 3: A body is informed by its shape as by its own terminal boundaries: whereas a habit is not the terminal boundary of a power, but the disposition of a power to an act as to its ultimate term. Consequently one same power cannot have several acts at the same time, except in so far as perchance one act is comprised in another; just as neither can a body have several shapes, save in so far as one shape enters into another, as a three-sided in a four-sided figure.

For the intellect cannot understand several things at the same time _actually;_ and yet it can know several things at the same time _habitually._ ________________________

SECOND ARTICLE [I-II, Q. 54, Art. 2]

Whether Habits Are Distinguished by Their Objects?

Objection 1: It would seem that habits are not distinguished by their objects. For contraries differ in species. Now the same habit of science regards contraries: thus medicine regards the healthy and the unhealthy. Therefore habits are not distinguished by objects specifically distinct.

Obj. 2: Further, different sciences are different habits. But the same scientific truth belongs to different sciences: thus both the physicist and the astronomer prove the earth to be round, as stated in _Phys._ ii, text. 17. Therefore habits are not distinguished by their objects.

Obj. 3: Further, wherever the act is the same, the object is the same. But the same act can belong to different habits of virtue, if it be directed to different ends; thus to give money to anyone, if it be done for G.o.d's sake, is an act of charity; while, if it be done in order to pay a debt, it is an act of justice. Therefore the same object can also belong to different habits. Therefore diversity of habits does not follow diversity of objects.

_On the contrary,_ Acts differ in species according to the diversity of their objects, as stated above (Q. 18, A. 5). But habits are dispositions to acts. Therefore habits also are distinguished according to the diversity of objects.

_I answer that,_ A habit is both a form and a habit. Hence the specific distinction of habits may be taken in the ordinary way in which forms differ specifically; or according to that mode of distinction which is proper to habits. Accordingly forms are distinguished from one another in reference to the diversity of their active principles, since every agent produces its like in species.

Habits, however, imply order to something: and all things that imply order to something, are distinguished according to the distinction of the things to which they are ordained. Now a habit is a disposition implying a twofold order: viz. to nature and to an operation consequent to nature.

Accordingly habits are specifically distinct in respect of three things. First, in respect of the active principles of such dispositions; secondly, in respect of nature; thirdly, in respect of specifically different objects, as will appear from what follows.

Reply Obj. 1: In distinguis.h.i.+ng powers, or also habits, we must consider the object not in its material but in its formal aspect, which may differ in species or even in genus. And though the distinction between specific contraries is a real distinction yet they are both known under one aspect, since one is known through the other. And consequently in so far as they concur in the one aspect of cognoscibility, they belong to one cognitive habit.