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QUESTION 53

HOW HABITS ARE CORRUPTED OR DIMINISHED
(In Three Articles)

We must now consider how habits are lost or weakened; and under this
head there are three points of inquiry:

(1) Whether a habit can be corrupted?

(2) Whether it can be diminished?

(3) How are habits corrupted or diminished?
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FIRST ARTICLE [I-II, Q. 53, Art. 1]

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; indirectl