HKB
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Often appears with: will, choice, and freedom · the passions and the emotions · justice as a virtue · education and the training of the young · virtue through institutions · virtue ethics · temperance and self-mastery · sin, guilt, and repentance · religious superstition · religious persecution and toleration · prudence and practical wisdom · possible intellect
Usually: argument (2) · reflection (2) · the test or trial (2) · detachment (2) · commentary or gloss (1) · coming of age (1) · temptation (1) · curiosity (1) · exhortation (1) · lament (1)
“I wish'd to live without committing any fault at any time; I would conquer all that either natural inclination, custom, or company might lead me into.” Benjamin Franklin, Autobiography of Benjamin Franklin · insight
“Therefore the “possible” intellect itself is the subject of the habit of science, by which the intellect, even though it be not actually considering, is able to consider.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
“Certainly custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom.” Francis Bacon, The Essays or Counsels, Civil and Moral · precept
He argues that a smile can be seen as the first stage or the residual habit of laughing, describing his careful observation of infants gradually shifting from slight mouth movements to incipient laughter.
the same muscles are brought into slight play whenever any cause excites in us a feeling which, if stronger, would have led to laughter; and the result is a smile. Whether we look at laughter as the full development of a smile, or, as is more probable, at a gentle smile as the last trace of a habit, firmly fixed during many generations, of laughing whenever we are joyful, we can follow in our infants the gradual pas…
Aquinas treats the coming question of how habits arise, introducing four inquiries: whether habits come from nature, acts, a single act, or God’s infusion.
in which men differ from one another, could not be in the "possible" intellect as their subject, but would be in the interior sensitive powers, which differ in various men. Now, in the first place, this supposition is contrary to the mind of Aristotle. For it is manifest that the sensitive powers are rational, not by their essence, but only by participation (Ethic. i, 13). Now the Philosopher puts the intellectual v…
In Q. 75, A. 4 Aquinas explains how one sin can cause another through efficient, material, formal, and final causes—e.g., losing grace or forming habits that dispose to further sins.
has an internal cause does not prevent its having an external cause; for nothing external is a cause of sin, except through the medium of the internal cause, as stated. Reply Obj. 3: If the external causes inclining to sin be multiplied, the sinful acts are multiplied, because they incline to the sinful act in both greater numbers and greater frequency. Nevertheless the character of guilt is lessened, since this dep…
Bacon says thoughts follow inclination but deeds follow custom; he argues education is early habit-formation, praises the power of societies to multiply virtues, and laments that best means are applied to least desired ends.
Of Custom And Education MEN'S thoughts, are much according to their inclination; their discourse and speeches, according to their learning and infused opinions; but their deeds, are after as they have been accustomed. And therefore, as Machiavel well noteth (though in an evil-favored instance), there is no trusting to the force of nature, nor to the bravery of words, except it be corroborate by custom. His instance …
Franklin describes his attempt to achieve moral perfection and explains that conviction alone is insufficient, so he creates a structured method and a list of thirteen virtues with practical precepts.
PLAN FOR ATTAINING MORAL PERFECTION It was about this time I conceived the bold and arduous project of arriving at moral perfection. I wish'd to live without committing any fault at any time; I would conquer all that either natural inclination, custom, or company might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon…