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There is a special [predicament] in human beings. In other animals, nature sufficiently gave those things that pertain to the conservation of life, for example, horns for defense, a thick and hairy hide for covering, hooves and other things of that sort for walking without injury. And thus when such animals are called ‘armed’ or ‘clothed’ or ‘shod’, they are in a way not thus denominated from something extrinsic, but from some of their parts. Thus, these things are referred to the predicament of substance: as when one says that a human being is ‘handed’ or ‘footed’. But things of this sort cannot be given to human beings by nature, in part because they do not fit with their subtle constitution, in part because of the multiform works that fit with human beings insofar as they have reason, for which determinate instruments could not be applied to them by nature: but in place of all of these there is in the human being reason, by which he prepares externals for himself in place of those things which are intrinsic to animals. Wherefore when a human being is called ‘armed’ or ‘clothed’ or ‘shod’, he is denominated from something extrinsic, which has the notion neither of cause nor of measure; wherefore, it is a special predicament, and is called ‘habitus’. But it should be considered that this predicament is attributed even to some animals, not according to their being considered in their nature, but according to their coming to human

The Category of Habitus: Accidents, Artifacts, and Human Nature