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In medieval philosophy, John Chrysostom held that "the name of art should be applied to those only which contribute towards and produce necessities of life". Thomas Aquinas, when treating the adornment of women, gives an ethical justification as "in the case of an art directed to the production of goods which men cannot use without sin, it follows that the workmen sin in making such things, as directly affording others an occasion of sin; for instance, if a man were to make idols or anything pertaining to idolatrous worship.But in the case of an art the products of which may be employed by man either for a good or for an evil use, such as swords, arrows, and the like, the practice of such an art is not sinful.
In medieval philosophy, John Chrysostom held that "the name of art should be applied to those only which contribute towards and produce necessities of life". Thomas Aquinas, when treating the adornment of women, gives an ethical justification as "in the case of an art directed to the production of goods which men cannot use without sin, it follows that the workmen sin in making such things, as directly affording others an occasion of sin; for instance, if a man were to make idols or anything pertaining to idolatrous worship. But in the case of an art the products of which may be employed by man either for a good or for an evil use, such as swords, arrows, and the like, the practice of such an art is not sinful. These alone should be called arts". Aquinas held that art is nothing else than "the right reason about certain works to be made," and that it is commendable, not for the will with which a craftsman does a work, "but for the quality of the work. Art, therefore, properly speaking, is an operative habit." Aristotle and Aquinas distinguish it from the related habit of prudence. The second and more recent sense of the word art is as an abbreviation for creative art or fine art and emerged in the early 17th century.
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