Summa Theologica Part III (Secunda Secundae) Part 78

Whether Prudence Is a Special Virtue?

Objection 1: It would seem that prudence is not a special virtue. For no special virtue is included in the definition of virtue in general, since virtue is defined (Ethic. ii, 6) "an elective habit that follows a mean appointed by reason in relation to ourselves, even as a wise man decides." Now right reason is reason in accordance with prudence, as stated in _Ethic._ vi, 13. Therefore prudence is not a special virtue.

Obj. 2: Further, the Philosopher says (Ethic. vi, 13) that "the effect of moral virtue is right action as regards the end, and that of prudence, right action as regards the means." Now in every virtue certain things have to be done as means to the end. Therefore prudence is in every virtue, and consequently is not a special virtue.

Obj. 3: Further, a special virtue has a special object. But prudence has not a special object, for it is right reason "applied to action"

(Ethic. vi, 5); and all works of virtue are actions. Therefore prudence is not a special virtue.

_On the contrary,_ It is distinct from and numbered among the other virtues, for it is written (Wis. 8:7): "She teacheth temperance and prudence, justice and fort.i.tude."

_I answer that,_ Since acts and habits take their species from their objects, as shown above (I-II, Q. 1, A. 3; Q. 18, A. 2; Q. 54, A. 2), any habit that has a corresponding special object, distinct from other objects, must needs be a special habit, and if it be a good habit, it must be a special virtue. Now an object is called special, not merely according to the consideration of its matter, but rather according to its formal aspect, as explained above (I-II, Q. 54, A.

2, ad 1). Because one and the same thing is the subject matter of the acts of different habits, and also of different powers, according to its different formal aspects. Now a yet greater difference of object is requisite for a difference of powers than for a difference of habits, since several habits are found in the same power, as stated above (I-II, Q. 54, A. 1). Consequently any difference in the aspect of an object, that requires a difference of powers, will _a fortiori_ require a difference of habits.

Accordingly we must say that since prudence is in the reason, as stated above (A. 2), it is differentiated from the other intellectual virtues by a material difference of objects. _Wisdom,_ _knowledge_ and _understanding_ are about necessary things, whereas _art_ and _prudence_ are about contingent things, art being concerned with _things made,_ that is, with things produced in external matter, such as a house, a knife and so forth; and prudence, being concerned with _things done,_ that is, with things that have their being in the doer himself, as stated above (I-II, Q. 57, A. 4). On the other hand prudence is differentiated from the moral virtues according to a formal aspect distinctive of powers, i.e. the intellective power, wherein is prudence, and the appet.i.tive power, wherein is moral virtue. Hence it is evident that prudence is a special virtue, distinct from all other virtues.

Reply Obj. 1: This is not a definition of virtue in general, but of moral virtue, the definition of which fittingly includes an intellectual virtue, viz., prudence, which has the same matter in common with moral virtue; because, just as the subject of moral virtue is something that partakes of reason, so moral virtue has the aspect of virtue, in so far as it partakes of intellectual virtue.

Reply Obj. 2: This argument proves that prudence helps all the virtues, and works in all of them; but this does not suffice to prove that it is not a special virtue; for nothing prevents a certain genus from containing a species which is operative in every other species of that same genus, even as the sun has an influence over all bodies.

Reply Obj. 3: Things done are indeed the matter of prudence, in so far as they are the object of reason, that is, considered as true: but they are the matter of the moral virtues, in so far as they are the object of the appet.i.tive power, that is, considered as good.

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SIXTH ARTICLE [II-II, Q. 47, Art. 6]

Whether Prudence Appoints the End to Moral Virtues?

Objection 1: It would seem that prudence appoints the end to moral virtues. Since prudence is in the reason, while moral virtue is in the appet.i.te, it seems that prudence stands in relation to moral virtue, as reason to the appet.i.te. Now reason appoints the end to the appet.i.tive power. Therefore prudence appoints the end to the moral virtues.

Obj. 2: Further, man surpa.s.ses irrational beings by his reason, but he has other things in common with them. Accordingly the other parts of man are in relation to his reason, what man is in relation to irrational creatures. Now man is the end of irrational creatures, according to _Polit._ i, 3. Therefore all the other parts of man are directed to reason as to their end. But prudence is "right reason applied to action," as stated above (A. 2). Therefore all actions are directed to prudence as their end. Therefore prudence appoints the end to all moral virtues.

Obj. 3: Further, it belongs to the virtue, art, or power that is concerned about the end, to command the virtues or arts that are concerned about the means. Now prudence disposes of the other moral virtues, and commands them. Therefore it appoints their end to them.

_On the contrary,_ The Philosopher says (Ethic. vi, 12) that "moral virtue ensures the rect.i.tude of the intention of the end, while prudence ensures the rect.i.tude of the means." Therefore it does not belong to prudence to appoint the end to moral virtues, but only to regulate the means.

_I answer that,_ The end of moral virtues is human good. Now the good of the human soul is to be in accord with reason, as Dionysius declares (Div. Nom. iv). Wherefore the ends of moral virtue must of necessity pre-exist in the reason.

Now, just as, in the speculative reason, there are certain things naturally known, about which is _understanding,_ and certain things of which we obtain knowledge through them, viz. conclusions, about which is _science,_ so in the practical reason, certain things pre-exist, as naturally known principles, and such are the ends of the moral virtues, since the end is in practical matters what principles are in speculative matters, as stated above (Q. 23, A. 7, ad 2; I-II, Q. 13, A. 3); while certain things are in the practical reason by way of conclusions, and such are the means which we gather from the ends themselves. About these is prudence, which applies universal principles to the particular conclusions of practical matters. Consequently it does not belong to prudence to appoint the end to moral virtues, but only to regulate the means.

Reply Obj. 1: Natural reason known by the name of _synderesis_ appoints the end to moral virtues, as stated above (I, Q. 79, A. 12): but prudence does not do this for the reason given above.

This suffices for the Reply to the Second Objection.

Reply Obj. 3: The end concerns the moral virtues, not as though they appointed the end, but because they tend to the end which is appointed by natural reason. In this they are helped by prudence, which prepares the way for them, by disposing the means. Hence it follows that prudence is more excellent than the moral virtues, and moves them: yet _synderesis_ moves prudence, just as the understanding of principles moves science.

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SEVENTH ARTICLE [II-II, Q. 47, Art. 7]

Whether It Belongs to Prudence to Find the Mean in Moral Virtues?

Objection 1: It would seem that it does not belong to prudence to find the mean in moral virtues. For the achievement of the mean is the end of moral virtues. But prudence does not appoint the end to moral virtues, as shown above (A. 6). Therefore it does not find the mean in them.

Obj. 2: Further, that which of itself has being, would seem to have no cause, but its very being is its cause, since a thing is said to have being by reason of its cause. Now "to follow the mean" belongs to moral virtue by reason of itself, as part of its definition, as shown above (A. 5, Obj. 1). Therefore prudence does not cause the mean in moral virtues.

Obj. 3: Further, prudence works after the manner of reason. But moral virtue tends to the mean after the manner of nature, because, as Tully states (De Invent. Rhet. ii, 53), "virtue is a habit like a second nature in accord with reason." Therefore prudence does not appoint the mean to moral virtues.

_On the contrary,_ In the foregoing definition of moral virtue (A. 5, Obj. 1) it is stated that it "follows a mean appointed by reason ... even as a wise man decides."

_I answer that,_ The proper end of each moral virtue consists precisely in conformity with right reason. For temperance intends that man should not stray from reason for the sake of his concupiscences; fort.i.tude, that he should not stray from the right judgment of reason through fear or daring. Moreover this end is appointed to man according to natural reason, since natural reason dictates to each one that he should act according to reason.

But it belongs to the ruling of prudence to decide in what manner and by what means man shall obtain the mean of reason in his deeds. For though the attainment of the mean is the end of a moral virtue, yet this mean is found by the right disposition of these things that are directed to the end.

This suffices for the Reply to the First Objection.

Reply Obj. 2: Just as a natural agent makes form to be in matter, yet does not make that which is essential to the form to belong to it, so too, prudence appoints the mean in pa.s.sions and operations, and yet does not make the searching of the mean to belong to virtue.

Reply Obj. 3: Moral virtue after the manner of nature intends to attain the mean. Since, however, the mean as such is not found in all matters after the same manner, it follows that the inclination of nature which ever works in the same manner, does not suffice for this purpose, and so the ruling of prudence is required.

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EIGHTH ARTICLE [II-II, Q. 47, Art. 8]

Whether Command Is the Chief Act of Prudence?

Objection 1: It would seem that command is not the chief act of prudence. For command regards the good to be ensued. Now Augustine (De Trin. xiv, 9) states that it is an act of prudence "to avoid ambushes." Therefore command is not the chief act of prudence.

Obj. 2: Further, the Philosopher says (Ethic. vi, 5) that "the prudent man takes good counsel." Now "to take counsel" and "to command" seem to be different acts, as appears from what has been said above (I-II, Q. 57, A. 6). Therefore command is not the chief act of prudence.

Obj. 3: Further, it seems to belong to the will to command and to rule, since the will has the end for its object, and moves the other powers of the soul. Now prudence is not in the will, but in the reason. Therefore command is not an act of prudence.

_On the contrary,_ The Philosopher says (Ethic. vi, 10) that "prudence commands."

_I answer that,_ Prudence is "right reason applied to action," as stated above (A. 2). Hence that which is the chief act of reason in regard to action must needs be the chief act of prudence. Now there are three such acts. The first is _to take counsel,_ which belongs to discovery, for counsel is an act of inquiry, as stated above (I-II, Q. 14, A. 1). The second act is _to judge of what one has discovered,_ and this is an act of the speculative reason. But the practical reason, which is directed to action, goes further, and its third act is _to command,_ which act consists in applying to action the things counselled and judged. And since this act approaches nearer to the end of the practical reason, it follows that it is the chief act of the practical reason, and consequently of prudence.

In confirmation of this we find that the perfection of art consists in judging and not in commanding: wherefore he who sins voluntarily against his craft is reputed a better craftsman than he who does so involuntarily, because the former seems to do so from right judgment, and the latter from a defective judgment. On the other hand it is the reverse in prudence, as stated in _Ethic._ vi, 5, for it is more imprudent to sin voluntarily, since this is to be lacking in the chief act of prudence, viz. command, than to sin involuntarily.

Reply Obj. 1: The act of command extends both to the ensuing of good and to the avoidance of evil. Nevertheless Augustine ascribes "the avoidance of ambushes" to prudence, not as its chief act, but as an act of prudence that does not continue in heaven.

Reply Obj. 2: Good counsel is required in order that the good things discovered may be applied to action: wherefore command belongs to prudence which takes good counsel.

Reply Obj. 3: Simply to move belongs to the will: but command denotes motion together with a kind of ordering, wherefore it is an act of the reason, as stated above (I-II, Q. 17, A. 1).

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NINTH ARTICLE [II-II, Q. 47, Art. 9]

Whether Solicitude Belongs to Prudence?

Objection 1: It would seem that solicitude does not belong to prudence. For solicitude implies disquiet, wherefore Isidore says (Etym. x) that "a solicitous man is a restless man." Now motion belongs chiefly to the appet.i.tive power: wherefore solicitude does also. But prudence is not in the appet.i.tive power, but in the reason, as stated above (A. 1). Therefore solicitude does not belong to prudence.

Obj. 2: Further, the certainty of truth seems opposed to solicitude, wherefore it is related (1 Kings 9:20) that Samuel said to Saul: "As for the a.s.ses which were lost three days ago, be not solicitous, because they are found." Now the certainty of truth belongs to prudence, since it is an intellectual virtue. Therefore solicitude is in opposition to prudence rather than belonging to it.