in the concrete, the relation begins in the subject and
terminates at the accident: for "a white thing" is "something that
has whiteness." Accordingly in defining this kind of accident, we
place the subject as the genus, which is the first part of a
definition; for we say that a _simum_ is a "snub-nose." Accordingly
whatever is befitting an accident on the part of the subject, but is
not of the very essence of the accident, is ascribed to that
accident, not in the abstract, but in the concrete. Such are increase
and decrease in certain accidents: wherefore to be more or less white
is not ascribed to whiteness but to a white thing. The same applies
to habits and other qualities; save that certain habits and other
qualities; save that certain habits increase or diminish by a kind of
addition, as we have already clearly explained (Q. 52, A. 2).
________________________

THIRD ARTICLE [I-II, Q. 53, Art. 3]

Whether a Habit Is Corrupted or Diminished Through Mere Cessation
from Act?

Objection 1: It would seem that a habit is not corrupted or
diminished through mere cessation from act. For habits are more
lasting than passion-like qualities, as we have explained above (Q.
49, A. 2, ad 3; Q. 50, A. 1). But passion-like qualities are neither
corrupted nor diminished by cessation from act: for whiteness is not
lessened through not affecting the sight, nor heat through ceasing to
make something hot. Therefore neither are habits diminished or
corrupted through cessation from act.

Obj. 2: Further, corruption and diminution are changes. Now nothing
is changed without a moving cause. Since therefore cessation from act
does not imply a moving cause, it does not appear how a habit can be
diminished or corrupted through cessation from act.

Obj. 3: Further, the habits of science and virtue are in the
intellectual soul which is above time. Now those things that are
above time are neither destroyed nor diminished by length of time.
Neither, therefore, are such habits destroyed or diminished through
length of time, if one fails for long to exercise them.

_On the contrary,_ The Philosopher says (De Long. et Brev. Vitae ii)
that not only "deception," but also "forgetfulness, is the corruption
of science." Moreover he says (Ethic. viii, 5) that "want of
intercourse has dissolved many a friendship." In like manner other
habits of virtue are diminished or destroyed through cessation from
act.

_I answer that,_ As stated in _Phys._