corp., ad 1-3.


SECTION III.--_Of the Difference between Virtues, Intellectual and
Moral_.


1. St. Thomas (1a 2a, q. 56, art. 3, in corp.) [Footnote 4] draws this
difference, that an intellectual virtue gives one a facility in doing
a good act; but a moral virtue not only gives facility, but makes one
put the facility in use. Thus a habit of grammar he says, enables one
readily to speak correctly, but does not ensure that one always shall
speak correctly, for a grammarian may make solecisms on purpose:
whereas a habit of justice not only makes a man prompt and ready to do
just deeds, but makes him actually do them. Not that any habit
necessitates volition. Habits do not necessitate, but they facilitate
the act of the will. (s. i., nn. 1, 2, 8, pp. 64, 68.)

[Footnote 4: By _doing good_ St. Thomas means the determination of the
appetite, rational or sensitive, to good. He says that intellectual
virtue does not prompt this determination of the appetite. Of course
it does not: it prompts only the act of the power wherein it resides:
now it resides in the intellect, not in the appetite; and it prompts
the act of the intellect, which however is cot always followed by an
act of appetite in accordance with it.]

2. Another distinction may be gathered from St. Thomas (1a 2a, q. 21,
art. 2, ad 2), that the special intellectual habit called _art_
disposes a man to act correctly towards some particular end, but a
moral habit towards the common end, scope and purpose of all human