Whether Habits Are Necessary?
Objection 1: It would seem that habits are not necessary. For by
habits we are well or ill disposed in respect of something, as stated
above. But a thing is well or ill disposed by its form: for in
respect of its form a thing is good, even as it is a being. Therefore
there is no necessity for habits.
Obj. 2: Further, habit implies relation to an act. But power implies
sufficiently a principle of act: for even the natural powers, without
any habits, are principles of acts. Therefore there was no necessity
for habits.
Obj. 3: Further, as power is related to good and evil, so also is
habit: and as power does not always act, so neither does habit.
Given, therefore, the powers, habits become superfluous.
_On the contrary,_ Habits are perfections (Phys. vii, text. 17). But
perfection is of the greatest necessity to a thing: since it is in
the nature of an end. Therefore it is necessary that there should be
habits.
_I answer that,_ As we have said above (AA. 2, 3), habit implies a
disposition in relation to a thing's nature, and to its operation or
end, by reason of which disposition a thing is well or ill disposed
thereto. Now for a thing to need to be disposed to something else,
three conditions are necessary. The first condition is that which is
disposed should be distinct from that to which it is disposed; and
so, that it should be related to it as potentiality is to act.
Whence, if there is a being whose nature is not composed of
potentiality and act, and whose substance is its own operation, which
itself is for itself, there we can find no room for habit and
disposition, as is clearly the case in God.
The second condition is, that that which is in a state of
potentiality in regard to something else, be capable of determination
in several ways and to various things. Whence if something be in a
state of potentiality in regard to something else, but in regard to
that only, there we find no room for disposition and habit: for such
a subject from its own nature has the due relation to such an act.
Wherefore if a heavenly body be composed of matter and form, since
that matter is not in a state of potentiality to another form, as we
said in the First Part (Q. 56, A. 2) there is no need for disposition
or habit in respect of the form, or even in respect of operation,
since the nature of the heavenly body is not in a state of
potentiality to more than one fixed movement.
The third condition is that in disposing the subject to one of those
things to which it is in potentiality, several things should occur,
capable of being adjusted in various ways: so as to dispose the
subject well or ill to its form or to its operation. Wherefore the
simple qualities of the elements which suit the natures of the
elements in one single fixed way, are not called dispositions or
habits, but "simple qualities": but we call dispositions or habits,
such things as health, beauty, and so forth, which imply the
adjustment of several things which may vary in their relative
adjustability. For this reason the Philosopher says (Metaph. v, text.
24, 25) that "habit is a disposition": and disposition is "the order
of that which has parts either as to place, or as to potentiality, or
as to species," as we have said above (A. 1, ad 3). Wherefore, since
there are many things for whose natures and operations several things
must concur which may vary in their relative adjustability, it
follows that habit is necessary.
Reply Obj. 1: By the form the nature of a thing is perfected: yet the
subject needs to be disposed in regard to the form by some
disposition. But the form itself is further ordained to operation,
which is either the end, or the means to the end. And if the form is
limited to one fixed operation, no further disposition, besides the
form itself, is needed for the operation. But if the form be such
that it can operate in diverse ways, as the soul; it needs to be
disposed to its operations by means of habits.
Reply Obj. 2: Power sometimes has a relation to many things: and then
it needs to be determined by something else. But if a power has not a
relation to many things, it does not need a habit to determine it, as
we have said. For this reason the natural forces do not perform their
operations by means of habits: because they are of themselves
determined to one mode of operation.
Reply Obj. 3: The same habit has not a relation to good and evil, as
will be made clear further on (Q. 54, A. 3): whereas the same power
has a relation to good and evil. And, therefore, habits are necessary
that the powers be determined to good.
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