otle: both because he speaks in the same way of health and
sickness as examples, as of virtue and science; and because in
_Phys._ vii, text. 17, he expressly mentions beauty and health among
habits.

Reply Obj. 1: This objection runs in the sense of habit as a
disposition to operation, and of those actions of the body which are
from nature: but not in the sense of those actions which proceed from
the soul, and the principle of which is the will.

Reply Obj. 2: Bodily dispositions are not simply difficult to change
on account of the changeableness of their bodily causes. But they may
be difficult to change by comparison to such a subject, because, to
wit, as long as such a subject endures, they cannot be removed; or
because they are difficult to change, by comparison to other
dispositions. But qualities of the soul are simply difficult to
change, on account of the unchangeableness of the subject. And
therefore he does not say that health which is difficult to change is
a habit simply: but that it is "as a habit," as we read in the Greek
[*_isos hexin_ (Categor. viii)]. On the other hand, the qualities of
the soul are called habits simply.

Reply Obj. 3: Bodily dispositions which are in the first species of
quality, as some maintained, differ from qualities of the third
species, in this, that the qualities of the third species consist in
some "becoming" and movement, as it were, wherefore they are called
passions or passible qualities. But when they have attained to
perfection (specific perfection, so to speak), they have then passed
into the first species of quality. But Simplicius in his _Commentary_
disapproves of this; for in this way heating would be in the third
species, and heat in the first species of quality; whereas Aristotle
puts heat in the third.

Wherefore Porphyrius, as Simplicius reports (Commentary), says that
passion or passion-like quality, disposition and habit, differ in
bodies by way of intensity and remissness. For when a thing receives
heat in this only that it is being heated, and not so as to be able
to give heat, then we have passion, if it is transitory; or
passion-like quality if it is permanent. But when it has been brought
to the point that it is able to heat something else, then it is a
disposition; and if it goes so far as to be firmly fixed and to
become difficult to change, then it will be a habit: so that
disposition would be a certain intensity of passion or passion-like
quality,