Whether a Habit Can Be Corrupted?
Objection 1: It would seem that a habit cannot be corrupted. For
habit is within its subject like a second nature; wherefore it is
pleasant to act from habit. Now so long as a thing is, its nature is
not corrupted. Therefore neither can a habit be corrupted so long as
its subject remains.
Obj. 2: Further, whenever a form is corrupted, this is due either to
corruption of its subject, or to its contrary: thus sickness ceases
through corruption of the animal, or through the advent of health.
Now science, which is a habit, cannot be lost through corruption of
its subject: since "the intellect," which is its subject, "is a
substance that is incorruptible" (De Anima i, text. 65). In like
manner, neither can it be lost through the action of its contrary:
since intelligible species are not contrary to one another (Metaph.
vii, text. 52). Therefore the habit of science can nowise be lost.
Obj. 3: Further, all corruption results from some movement. But the
habit of science, which is in the soul, cannot be corrupted by a
direct movement of the soul itself, since the soul is not moved
directly. It is, however, moved indirectly through the movement of
the body: and yet no bodily change seems capable of corrupting the
intelligible species residing in the intellect: since the intellect
independently of the body is the proper abode of the species; for
which reason it is held that habits are not lost either through old
age or through death. Therefore science cannot be corrupted. For the
same reason neither can habits of virtue be corrupted, since they
also are in the rational soul, and, as the Philosopher declares
(Ethic. i, 10), "virtue is more lasting than learning."
_On the contrary,_ The Philosopher says (De Long. et Brev. Vitae ii)
that "forgetfulness and deception are the corruption of science."
Moreover, by sinning a man loses a habit of virtue: and again,
virtues are engendered and corrupted by contrary acts (Ethic. ii, 2).
_I answer that,_ A form is said to be corrupted directly by its
contrary; indirectly, through its subject being corrupted. When
therefore a habit has a corruptible subject, and a cause that has a
contrary, it can be corrupted both ways. This is clearly the case with
bodily habits--for instance, health and sickness. But those habits
that have an incorruptible subject, cannot be corrupted indirectly.
There are, however, some habits which, while residing chiefly in an
incorruptible subject, reside nevertheless secondarily in a
corruptible subject; such is the habit of science which is chiefly
indeed in the "possible" intellect, but secondarily in the sensitive
powers of apprehension, as stated above (Q. 50, A. 3, ad 3).
Consequently the habit of science cannot be corrupted indirectly, on
the part of the "possible" intellect, but only on the part of the
lower sensitive powers.
We must therefore inquire whether habits of this kind can be
corrupted directly. If then there be a habit having a contrary,
either on the part of itself or on the part of its cause, it can be
corrupted directly: but if it has no contrary, it cannot be corrupted
directly. Now it is evident that an intelligible species residing in
the "possible" intellect, has no contrary; nor can the active
intellect, which is the cause of that species, have a contrary.
Wherefore if in the "possible" intellect there be a habit caused
immediately by the active intellect, such a habit is incorruptible
both directly and indirectly. Such are the habits of the first
principles, both speculative and practical, which cannot be corrupted
by any forgetfulness or deception whatever: even as the Philosopher
says about prudence (Ethic. vi, 5) that "it cannot be lost by being
forgotten." There is, however, in the "possible" intellect a habit
caused by the reason, to wit, the habit of conclusions, which is
called science, to the cause of which something may be contrary in
two ways. First, on the part of those very propositions which are the
starting point of the reason: for the assertion "Good is not good" is
contrary to the assertion "Good is good" (Peri Herm. ii). Secondly,
on the part of the process of reasoning; forasmuch as a sophistical
syllogism is contrary to a dialectic or demonstrative syllogism.
Wherefore it is clear that a false reason can corrupt the habit of a
true opinion or even of science. Hence the Philosopher, as stated
above, says that "deception is the corruption of science." As to
virtues, some of them are intellectual, residing in reason itself, as
stated in _Ethic._ vi, 1: and to these applies what we have said of
science and opinion. Some, however, viz. the moral virtues, are in
the appetitive part of the soul; and the same may be said of the
contrary vices. Now the habits of the appetitive part are caused
therein because it is natural to it to be moved by the reason.
Therefore a habit either of virtue or of vice, may be corrupted by a
judgment of reason, whenever its motion is contrary to such vice or
virtue, whether through ignorance, passion or deliberate choice.
Reply Obj. 1: As stated in _Ethic._ vii, 10, a habit is like a second
nature, and yet it falls short of it. And so it is that while the
nature of a thing cannot in any way be taken away from a thing, a
habit is removed, though with difficulty.
Reply Obj. 2: Although there is no contrary to intelligible species,
yet there can be a contrary to assertions and to the process of
reason, as stated above.
Reply Obj. 3: Science is not taken away by movement of the body, if
we consider the root itself of the habit, but only as it may prove an
obstacle to the act of science; in so far as the intellect, in its
act, has need of the sensitive powers, which are impeded by corporal
transmutation. But the intellectual movement of the reason can
corrupt the habit of science, even as regards the very root of the
habit. In like manner a habit of virtue can be corrupted.
Nevertheless when it is said that "virtue is more lasting than
learning," this must be understood in respect, not of the subject or
cause, but of the act: because the use of virtue continues through
the whole of life, whereas the use of learning does not.
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