Part 2011

isposition does not become habit. The latter explanation seems more in keeping with the intention of Aristotle: for in order to confirm this distinction he adduces the common mode of speaking, according to which, when a quality is, by reason of its nature, easily changeable, and, through some accident, becomes difficultly changeable, then it is called a habit: while the contrary happens in regard to qualities, by reason of their nature, difficultly changeable: for supposing a man to have a science imperfectly, so as to be liable to lose it easily, we say that he is disposed to that science, rather than that he has the science. From this it is clear that the word "habit" implies a certain lastingness: while the word "disposition" does not.

Nor does it matter that thus to be easy and difficult to change are specific differences (of a quality), although they belong to passion and movement, and not the genus of quality. For these differences, though apparently accidental to quality, nevertheless designate differences which are proper and essential to quality. In the same way, in the genus of substance we often take accidental instead of substantial differences, in so far as by the former, essential principles are designated.

* Objection 1: * It would seem that habit does not imply order to an act. For everything acts according as it is in act. But the Philosopher says (De Anima iii, text 8), that "when one is become knowing by habit, one is still in a state of potentiality, but otherwise than before learning." Therefore habit does not imply the relation of a principle to an act.

* Objection 2: * Further, that which is put in the definition of a thing, belongs to it essentially. But to be a principle of action, is put in the definition of power, as we read in Metaph. v, text. 17. Therefore to be the principle of an act belongs to power essentially. Now that which is ess