Prudence - Article 15

Article 15. Whether prudence is in us by nature?

The Philosopher says (Ethic. ii, 1) that "intellectual virtue is both originated and fostered by teaching; it therefore demands experience and time." Now prudence is an intellectual virtue, as stated above (Article 4). Therefore prudence is in us, not by nature, but by teaching and experience. 

I answer that, As shown above (Article 3), prudence includes knowledge both of universals, and of the singular matters of action to which prudence applies the universal principles. Accordingly, as regards the knowledge of universals, the same is to be said of prudence as of speculative science, because the primary universal principles of either are known naturally, as shown above (Article 6): except that the common principles of prudence are more connatural to man; for as the Philosopher remarks (Ethic. x, 7) "the life which is according to the speculative reason is better than that which is according to man": whereas the secondary universal principles, whether of the speculative or of the practical reason, are not inherited from nature, but are acquired by discovery through experience, or through teaching.
On the other hand, as regards the knowledge of particulars which are the matter of action, we must make a further distinction, because this matter of action is either an end or the means to an end. Now the right ends of human life are fixed; wherefore there can be a natural inclination in respect of these ends; thus it has been stated above (I-II, 51, 1; I-II, 63, 1) that some, from a natural inclination, have certain virtues whereby they are inclined to right ends; and consequently they also have naturally a right judgment about such like ends.
But the means to the end, in human concerns, far from being fixed, are of manifold variety according to the variety of persons and affairs. Wherefore since the inclination of nature is ever to something fixed, the knowledge of those means cannot be in man naturally, although, by reason of his natural disposition, one man has a greater aptitude than another in discerning them, just as it happens with regard to the conclusions of speculative sciences. Since then prudence is not about the ends, but about the means, as stated above (6; I-II, 57, 5), it follows that prudence is not from nature.

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Prudence - Article 14

Article 14. Whether prudence is in all who have grace?

No man has grace unless he be virtuous. Now no man can be virtuous without prudence, for Gregory says (Moral. ii, 46) that "the other virtues cannot be virtues at all unless they effect prudently what they desire to accomplish." Therefore all who have grace have prudence.

I answer that, The virtues must needs be connected together, so that whoever has one has all, as stated above (I-II, 65, 1). Now whoever has grace has charity, so that he must needs have all the other virtues, and hence, since prudence is a virtue, as shown above (Article 4), he must, of necessity, have prudence also.

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Prudence - Article 13

Article 13. Whether prudence can be in sinners?

The Philosopher declares (Ethic. vi, 12) that "it is impossible for a man be prudent unless he be good." Now no sinner is a good man. Therefore no sinner is prudent.

I answer that, Prudence is threefold. There is a false prudence, which takes its name from its likeness to true prudence. For since a prudent man is one who disposes well of the things that have to be done for a good end, whoever disposes well of such things as are fitting for an evil end, has false prudence, in far as that which he takes for an end, is good, not in truth but in appearance. Thus man is called "a good robber," and in this way may speak of "a prudent robber," by way of similarity, because he devises fitting ways of committing robbery. This is the prudence of which the Apostle says (Romans 8:6): "The prudence [Douay: 'wisdom'] of the flesh is death," because, to wit, it places its ultimate end in the pleasures of the flesh. The second prudence is indeed true prudence, because it devises fitting ways of obtaining a good end; and yet it is imperfect, from a twofold source. First, because the good which it takes for an end, is not the common end of all human life, but of some particular affair; thus when a man devises fitting ways of conducting business or of sailing a ship, he is called a prudent businessman, or a prudent sailor; secondly, because he fails in the chief act of prudence, as when a man takes counsel aright, and forms a good judgment, even about things concerning life as a whole, but fails to make an effective command. The third prudence is both true and perfect, for it takes counsel, judges and commands aright in respect of the good end of man's whole life: and this alone is prudence simply so-called, and cannot be in sinners, whereas the first prudence is in sinners alone, while imperfect prudence is common to good and wicked men, especially that which is imperfect through being directed to a particular end, since that which is imperfect on account of a failing in the chief act, is only in the wicked.

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Prudence - Article 12

Article 12. Whether prudence is in subjects, or only in their rulers?

The Philosopher says (Ethic. vi, 8) that there are two kinds of political prudence, one of which is "legislative" and belongs to rulers, while the other "retains the common name political," and is about "individual actions." Now it belongs also to subjects to perform these individual actions. Therefore prudence is not only in rulers but also in subjects.

I answer that, Prudence is in the reason. Now ruling and governing belong properly to the reason; and therefore it is proper to a man to reason and be prudent in so far as he has a share in ruling and governing. But it is evident that the subject as subject, and the slave as slave, are not competent to rule and govern, but rather to be ruled and governed. Therefore prudence is not the virtue of a slave as slave, nor of a subject as subject. Since, however, every man, for as much as he is rational, has a share in ruling according to the judgment of reason, he is proportionately competent to have prudence. Wherefore it is manifest that prudence is in the ruler "after the manner of a mastercraft" (Ethic. vi, 8), but in the subjects, "after the manner of a handicraft."

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Prudence - Article 11

Article 11. Whether prudence about one's own good is specifically the same as that which extends to the common good?

"Political prudence," which is directed to the common good of the state, "domestic economy" which is of such things as relate to the common good of the household or family, and "monastic economy" which is concerned with things affecting the good of one person, are all distinct sciences. Therefore in like manner there are different kinds of prudence, corresponding to the above differences of matter.

I answer that, As stated above (5; 54, 2, ad 1), the species of habits differ according to the difference of object considered in its formal aspect. Now the formal aspect of all things directed to the end, is taken from the end itself, as shown above (I-II, Prolog.; I-II, 102, 1), wherefore the species of habits differ by their relation to different ends. Again the individual good, the good of the family, and the good of the city and kingdom are different ends. Wherefore there must needs be different species of prudence corresponding to these different ends, so that one is "prudence" simply so called, which is directed to one's own good; another, "domestic prudence" which is directed to the common good of the home; and a third, "political prudence," which is directed to the common good of the state or kingdom.

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Prudence - Article 10

Whether prudence extends to the governing of many? 


Our Lord said (Matthew 24:45): "Who, thinkest thou, is a faithful and prudent [Douay: 'wise'] servant whom his lord hath appointed over his family?"

I answer that, According to the Philosopher (Ethic. vi, 8) some have held that prudence does not extend to the common good, but only to the good of the individual, and this because they thought that man is not bound to seek other than his own good. But this opinion is opposed to charity, which "seeketh not her own" (1 Corinthians 13:5): wherefore the Apostle says of himself (1 Corinthians 10:33): "Not seeking that which is profitable to myself, but to many, that they may be saved." Moreover it is contrary to right reason, which judges the common good to be better than the good of the individual.
Accordingly, since it belongs to prudence rightly to counsel, judge, and command concerning the means of obtaining a due end, it is evident that prudence regards not only the private good of the individual, but also the common good of the multitude.


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Prudence - Article 9

Article 9. Whether solicitude belongs to prudence?

It is written (1 Peter 4:7): "Be prudent . . . and watch in prayers." But watchfulness is the same as solicitude. Therefore solicitude belongs to prudence.

I answer that, According to Isidore (Etym. x), a man is said to be solicitous through being shrewd [solers] and alert [citus], in so far as a man through a certain shrewdness of mind is on the alert to do whatever has to be done. Now this belongs to prudence, whose chief act is a command about what has been already counselled and judged in matters of action. Hence the Philosopher says (Ethic. vi, 9) that "one should be quick in carrying out the counsel taken, but slow in taking counsel." Hence it is that solicitude belongs properly to prudence, and for this reason Augustine says (De Morib. Eccl. xxiv) that "prudence keeps most careful watch and ward, lest by degrees we be deceived unawares by evil counsel."


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