C. Scotus’ own Opinion

43. As to the question, one can say that although the will without a habit is able to do right and morally good acts, and not only this but also that the intellect can make right judgments without any intellectual habit (indeed the first right act of the intellect and the first right action of the will precede the habit, even as to any degree of habit, because from these right acts is generated whatever of a habit is first present) - yet, just as the habit of prudence is generated in the intellect either by the first elicited act or by several elicited acts, so too right virtue is generated in the will, inclining it to right choosing, either through the first right act of choice consonant with the dictate of right reason, or by many right choices.

44. The proof is that the will naturally chooses first before it or reason command anything to sensitive appetite. For reason does not seem to reach sensitive appetite save through the intermediary of the will, which is properly rational appetite. The will too first wants something in itself before it commands an act about it to the inferior appetite. For not because it commands the inferior appetite does the will therefore want it, but conversely. In that prior stage, therefore, the will can generate in itself from its right choices (for it is as indeterminate and determinable as the intellect) a habit inclining it to right choice. And here the habit will most properly be a virtue, for most properly does a habit of choice incline one to act in accord with the right choices that generated it.

45. However one can admit that if the will, in willing, is able to command the sensitive appetite either by moderating its passion or by commanding pursuit or flight, then, if there are acts of the sensitive appetite, the will can, from its right commands, leave behind some habit in the sensitive appetite, a habit inclining the sensitive appetite to be moved with pleasure to similar things by command of the will. And this habit left behind, although it is not properly virtue, for it is not a habit of choice nor does it incline to choice, can yet be admitted to be in some way a virtue, because it inclines to what is consonant with right reason.