B. Scotus’ own Response

19. To these questions [nn.1, 7].

If synderesis is posited as something having an elicited act, always tending to the just act and resisting sin, then, since no such thing is in the will, it cannot be posited there; therefore it is in the intellect. And it cannot be posited as something other than a habit of principles, and it is always right because, from the idea of the terms, the intellect, by virtue of its natural light, at once rests in the principles; and then, as far as the part of intellect is concerned, free choice is of a nature to will in agreement with those principles, even if - to the extent the remaining partial cause fails - it does not freely will, because there is no necessitating cause there.

20. Accordingly conscience too can be posited as a habit proper to practical conclusions, with whose act right reason in doable things is of a nature to agree; and so conscience is said to stimulate toward good, insofar as the whole of free choice [d.38 n.11] has one partial cause rightly disposed; and a right and good volition follows, unless there is a defect of the other partial cause concurring with respect to the will.