The Philosophy professor at a Catholic university offers his reflections on happiness in his Catholic Times column, drawing on St. Thomas Aquinas.
One characteristic of modern society is an increased obsession with the joy and pleasure derived from immediate, intense rewards. This is evident in the great success of spicier, sweeter, and even "sweet and salty" foods. Also, short-form content that captures attention quickly is popular on the internet, rather than long films or lectures that encourage reflection on life. Nowadays, you can get the information you need instantly by asking AI any question without having to wait. In this situation, can activities that require time and training still retain value?
A vital reflection that prompts us to reconsider this phenomenon appears in the "Treatises on Habits" section of the Summa Theologica. Thomas Aquinas addresses this to prepare for a discussion on virtues and vices, which are closely connected to human happiness. What inspiration can his reflections offer to us who seek happiness?
When many hear the word "habit," they think of boring activities that involve repeating the same thing over and over again. Conversely, it's easy to believe that geniuses across fields surprise the world with unexpected, unusual actions, breaking free from habits born of endless daily repetition.
However, Thomas defines "habit" differently. The Latin word for "habit," "habitus," comes from the verb "habere," meaning "to possess," and signifies "a state in which something is well or poorly prepared. In these regulations, Thomas follows Aristotle, who held that habits differ from (temporary) states (dispositio) in being more persistent and longer-lasting. According to Thomas, these habits are something between potential (potentia) and action (actio). Therefore, a potential activated by a habit allows for better performance of the same actions in the future.
The artistry displayed by a great pianist is not simply talent, but a "habit" acquired through countless hours of training. A good habit that guides humans toward their natural purpose is called "virtue".
People tend to think of animals, rather than humans, as the prime examples of habits. Furthermore, research that observes animal or even insect behavior to define human behavior reinforces this tendency. However, according to Thomas, humans can acquire strictly defined habits, but animals cannot. In the case of animals, the activity of sensory desires is given and already described along with their nature. Animals can only develop a certain degree of habituation when trained by humans.
In contrast, humans, often described as creatures of habit, are born with almost infinite potential that can be developed. However, these abilities themselves are merely seeds that can grow; to bear abundant fruit, they must acquire special "habits" through training. Therefore, for Thomas, habit, in the strict sense, is never merely a physical constitution or a simple "animal" instinct, but a property of the soul. Thus, Thomas argues that the operative habits of the soul belong to the intellectual and volitional principles of action.
Habits acquired through repeated actions can be strengthened by training, expanding their limits.
They can be distinguished into virtues and vices based on whether they lead to natural ends.
Thomas also mentions "natural" habits, which easily grasp the principles of intellect, and "infused" habits, which help in reaching the ultimate end beyond human capacity. However, here we will focus on the more fundamental "acquired" habits for human happiness.
Generally, habits are acquired through repeated actions. While everyone possesses the same fundamental innate abilities, the habits acquired by each individual differ significantly. Because habits are abilities intentionally developed through arduous, repeated effort and are rooted in nature like a grafted value, they are called "second nature."
At the beginning of habit formation, meticulous attention and a strong will are required. As the habit strengthens, less effort is needed, and the same action can be completed more easily and smoothly. Therefore, Thomas calls habit a "principle of action." In this case, habit is not at all contrary to freedom; rather, because it is acquired, it can be considered a fruit of freedom.
Habits can be "increased" or "diminished". The growth of habits depends not merely on the quantity of repetitions, but on the quality and intention of the actions, and the depth of free choice. Habits are strengthened not by every action, but only by actions that are stronger and more serious than the habit itself. Therefore, athletes can perform tasks more quickly and accurately through more intense training that pushes their limits.
Conversely, a habit can be weakened by failing to act in accordance with it. To destroy an existing habit, it's not even necessary to perform opposing actions; simple laziness or idleness is sufficient. Just as one forgets most of a foreign language if they don't use it for a long time, simply not using a habit can weaken it considerably and sometimes completely eliminate it. Someone who constantly associates with intellectually inferior individuals will rapidly regress.
So, what is the relationship between habits and happiness? Like nature, habits make our actions flow more easily and pleasantly, thus becoming a condition for all progress. A genius can display such extraordinary abilities because, through habit, natural skills are perfected.
Thomas Aquinas's discussion of the strengthening and weakening of habits raises a particular question for the daily life of a person of faith: "What habits am I cultivating?" Habits are judged as good or bad depending on whether they lead a person towards their natural purpose or away from it. Thomas calls these good habits "virtues" and bad habits "vices". Habits, as the fruit of freedom, strengthen freedom itself in the case of virtues, but weaken it in the case of vices.