e.

Reply Obj. 2: Evil cannot be intended by anyone for its own sake; but
it can be intended for the sake of avoiding another evil, or
obtaining another good, as stated above: and in this case anyone
would choose to obtain a good intended for its own sake, without
suffering loss of the other good; even as a lustful man would wish to
enjoy a pleasure without offending God; but with the two set before
him to choose from, he prefers sinning and thereby incurring God's
anger, to being deprived of the pleasure.

Reply Obj. 3: The malice through which anyone sins, may be taken to
denote habitual malice, in the sense in which the Philosopher (Ethic.
v, 1) calls an evil habit by the name of malice, just as a good habit
is called virtue: and in this way anyone is said to sin through
malice when he sins through the inclination of a habit. It may also
denote actual malice, whether by malice we mean the choice itself of
evil (and thus anyone is said to sin through malice, in so far as he
sins through making a choice of evil), or whether by malice we mean
some previous fault that gives rise to a subsequent fault, as when
anyone impugns the grace of his brother through envy. Nor does this
imply that a thing is its own cause: for the interior act is the
cause of the exterior act, and one sin is the cause of another; not
indefinitely, however, since we can trace it back to some previous
sin, which is not caused by any previous sin, as was explained above
(Q. 75, A. 4, ad 3).
________________________

SECOND ARTICLE [I-II, Q. 78, Art. 2]

Whether Everyone That Sins Through Habit, Sins Through Certain
Malice?

Objection 1: It would seem that not every one who sins through habit,
sins through certain malice. Because sin committed through certain
malice, seems to be most grievous. Now it happens sometimes that a
man commits a slight sin through habit, as when he utters an idle
word. Therefore sin committed from habit is not always committed
through certain malice.

Obj. 2: Further, "Acts proceeding from habits are like the acts by
which those habits were formed" (Ethic. ii, 1, 2). But the acts which
precede a vicious habit are not committed through certain malice.
Therefore the sins that arise from habit are not committed through
certain malice.

Obj. 3: Further, when a man commits a sin through certain malice, he
is glad after having done it, according to Prov. 2:14: "Who are glad
when they have done evil, and rejoice in most w