Front Page Titles (by Subject) QUESTION L.: OF THE SUBJECT OF HABITS. - Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1)
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QUESTION L.: OF THE SUBJECT OF HABITS. - St. Thomas Aquinas, Aquinas Ethicus: or, the Moral Teaching of St. Thomas, vol. 1 (Summa Theologica - Prima Secundae, Secunda Secundae Pt.1) 
Aquinas Ethicus: or, the Moral Teaching of St. Thomas. A Translation of the Principal Portions of the Second part of the Summa Theologica, with Notes by Joseph Rickaby, S.J. (London: Burns and Oates, 1892).
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OF THE SUBJECT OF HABITS.
Article III.—Can there be any habit in the powers of the sensitive faculty?
R. The sensitive powers may be considered either as working under the instinct of nature, or as working under the command of reason. Inasmuch as they work under the instinct of nature, they are guided in one fixed line of action; and therefore, as there are no habits in the physical powers, so neither in the sensitive powers, so far as the latter work on the instinct of nature. But so far as they work under the command of reason, they may be guided in various lines; and thus there may be sundry habits in them whereby they are disposed well or ill towards a given object.
§ 2. Since dumb animals are disposed by the reason of man through a certain habituation of them to such and such a mode of action, habits may in some sort be affirmed to exist in dumb animals. Hence Augustine says: “We see the most unwieldy beasts deterred from the greatest pleasures by the fear of pain; and when this has turned into a custom with them, they are said to be broken in and tame.” Still, the character of habit is wanting as regards the use of the will, because they have not the dominion of using or not using, which seems to be part of the essential notion of a habit. And therefore, properly speaking, habits cannot be in them.
Article V.—Is there any habit in the will?
R. Every power that is capable of being directed into a variety of lines of action, needs a habit in order to be well disposed to act in the way proper to itself. But the will, being a rational power, may be directed to diverse courses of action; and therefore we must place some habit in the will for it to act in the way that the will should act. Moreover, from the essential notion of a habit it is manifest that it bears a primary reference to the will, seeing that a habit is something that one uses at will.