QUESTION 54

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.