Quaestio 49 Question 49 De singulis prudentiae partibus quasi integralibus Each Quasi-Integral Part of Prudence Deinde considerandum est de singulis prudentiae partibus quasi integralibus. Et circa hoc quaeruntur octo. We must now consider each quasi-integral part of prudence, and under this head there are eight points of inquiry: Primo, de memoria. (1) Memory; Secundo, de intellectu vel intelligentia. (2) Understanding or Intelligence; Tertio, de docilitate. (3) Docility; Quarto, de solertia. (4) Shrewdness; Quinto, de ratione. (5) Reason; Sexto, de providentia. (6) Foresight; Septimo, de circumspectione. (7) Circumspection; Octavo, de cautione. (8) Caution. Articulus 1 Article 1 Utrum memoria sit pars prudentiae Whether memory is a part of prudence? Ad primum sic proceditur. Videtur quod memoria non sit pars prudentiae. Memoria enim, ut probat philosophus, est in parte animae sensitiva. Prudentia autem est in ratiocinativa; ut patet in VI Ethic. Ergo memoria non est pars prudentiae. Objection 1: It would seem that memory is not a part of prudence. For memory, as the Philosopher proves (De Memor. et Remin. i), is in the sensitive part of the soul: whereas prudence is in the rational part (Ethic. vi, 5). Therefore memory is not a part of prudence. Praeterea, prudentia per exercitium acquiritur et proficit. Sed memoria inest nobis a natura. Ergo memoria non est pars prudentiae. Obj. 2: Further, prudence is acquired and perfected by experience, whereas memory is in us from nature. Therefore memory is not a part of prudence. Praeterea, memoria est praeteritorum. Prudentia autem futurorum operabilium, de quibus est consilium, ut dicitur in VI Ethic. Ergo memoria non est pars prudentiae. Obj. 3: Further, memory regards the past, whereas prudence regards future matters of action, about which counsel is concerned, as stated in Ethic. vi, 2, 7. Therefore memory is not a part of prudence. Sed contra est quod Tullius, in II Rhet., ponit memoriam inter partes prudentiae. On the contrary, Tully (De Invent. Rhet. ii, 53) places memory among the parts of prudence. Respondeo dicendum quod prudentia est circa contingentia operabilia, sicut dictum est. In his autem non potest homo dirigi per ea quae sunt simpliciter et ex necessitate vera, sed ex his quae ut in pluribus accidunt, oportet enim principia conclusionibus esse proportionata, et ex talibus talia concludere, ut dicitur in VI Ethic. Quid autem in pluribus sit verum oportet per experimentum considerare, unde et in II Ethic. Philosophus dicit quod virtus intellectualis habet generationem et augmentum ex experimento et tempore. Experimentum autem est ex pluribus memoriis; ut patet in I Metaphys. Unde consequens est quod ad prudentiam requiritur plurium memoriam habere. Unde convenienter memoria ponitur pars prudentiae. I answer that, Prudence regards contingent matters of action, as stated above (Q. 47, A. 5). Now in such like matters a man can be directed, not by those things that are simply and necessarily true, but by those which occur in the majority of cases: because principles must be proportionate to their conclusions, and like must be concluded from like (Ethic. vi ). But we need experience to discover what is true in the majority of cases: wherefore the Philosopher says (Ethic. ii, 1) that intellectual virtue is engendered and fostered by experience and time. Now experience is the result of many memories as stated in Metaph. i, 1, and therefore prudence requires the memory of many things. Hence memory is fittingly accounted a part of prudence. Ad primum ergo dicendum quod quia, sicut dictum est, prudentia applicat universalem cognitionem ad particularia, quorum est sensus, inde multa quae pertinent ad partem sensitivam requiruntur ad prudentiam. Inter quae est memoria. Reply Obj. 1: As stated above (Q. 47, AA. 3, 6), prudence applies universal knowledge to particulars which are objects of sense: hence many things belonging to the sensitive faculties are requisite for prudence, and memory is one of them. Ad secundum dicendum quod sicut prudentia aptitudinem quidem habet ex natura, sed eius complementum est ex exercitio vel gratia ita etiam, ut Tullius dicit, in sua rhetorica, memoria non solum a natura proficiscitur, sed etiam habet plurimum artis et industriae. Reply Obj. 2: Just as aptitude for prudence is in our nature, while its perfection comes through practice or grace, so too, as Tully says in his Rhetoric, memory not only arises from nature, but is also aided by art and diligence. Et sunt quatuor per quae homo proficit in bene memorando. Quorum primum est ut eorum quae vult memorari quasdam similitudines assumat convenientes, nec tamen omnino consuetas, quia ea quae sunt inconsueta magis miramur, et sic in eis animus magis et vehementius detinetur; ex quo fit quod eorum quae in pueritia vidimus magis memoremur. Ideo autem necessaria est huiusmodi similitudinum vel imaginum adinventio, quia intentiones simplices et spirituales facilius ex anima elabuntur nisi quibusdam similitudinibus corporalibus quasi alligentur, quia humana cognitio potentior est circa sensibilia. Unde et memorativa ponitur in parte sensitiva. Secundo, oportet ut homo ea quae memoriter vult tenere sua consideratione ordinate disponat, ut ex uno memorato facile ad aliud procedatur. Unde philosophus dicit, in libro de Mem., a locis videntur reminisci aliquando, causa autem est quia velociter ab alio in aliud veniunt. Tertio, oportet ut homo sollicitudinem apponat et affectum adhibeat ad ea quae vult memorari, quia quo aliquid magis fuerit impressum animo, eo minus elabitur. Unde et Tullius dicit, in sua rhetorica, quod sollicitudo conservat integras simulacrorum figuras. Quarto, oportet quod ea frequenter meditemur quae volumus memorari. Unde philosophus dicit, in libro de Mem., quod meditationes memoriam salvant, quia, ut in eodem libro dicitur, consuetudo est quasi natura; unde quae multoties intelligimus cito reminiscimur, quasi naturali quodam ordine ab uno ad aliud procedentes. There are four things whereby a man perfects his memory. First, when a man wishes to remember a thing, he should take some suitable yet somewhat unwonted illustration of it, since the unwonted strikes us more, and so makes a greater and stronger impression on the mind; and this explains why we remember better what we saw when we were children. Now the reason for the necessity of finding these illustrations or images, is that simple and spiritual impressions easily slip from the mind, unless they be tied as it were to some corporeal image, because human knowledge has a greater hold on sensible objects. For this reason memory is assigned to the sensitive part of the soul. Second, whatever a man wishes to retain in his memory he must carefully consider and set in order, so that he may pass easily from one memory to another. Hence the Philosopher says (De Memor. et Remin. ii): Sometimes a place brings memories back to us: the reason being that we pass quickly from the one to the other. Third, we must be anxious and earnest about the things we wish to remember, because the more a thing is impressed on the mind, the less it is liable to slip out of it. Wherefore Tully says in his Rhetoric that anxiety preserves the figures of images entire. Fourth, we should often reflect on the things we wish to remember. Hence the Philosopher says (De Memoria i) that reflection preserves memories, because as he remarks (De Memoria ii) custom is a second nature: wherefore when we reflect on a thing frequently, we quickly call it to mind, through passing from one thing to another by a kind of natural order. Ad tertium dicendum quod ex praeteritis oportet nos quasi argumentum sumere de futuris. Et ideo memoria praeteritorum necessaria est ad bene consiliandum de futuris. Reply Obj. 3: It behooves us to argue, as it were, about the future from the past; wherefore memory of the past is necessary in order to take good counsel for the future. Articulus 2 Article 2 Utrum intellectus sit pars prudentiae Whether understanding is a part of prudence? Ad secundum sic proceditur. Videtur quod intellectus non sit pars prudentiae. Eorum enim quae ex opposito dividuntur unum non est pars alterius. Sed intellectus ponitur virtus intellectualis condivisa prudentiae, ut patet in VI Ethic. Ergo intellectus non debet poni pars prudentiae. Objection 1: It would seem that understanding is not a part of prudence. When two things are members of a division, one is not part of the other. But intellectual virtue is divided into understanding and prudence, according to Ethic. vi, 3. Therefore understanding should not be reckoned a part of prudence. Praeterea, intellectus ponitur inter dona spiritus sancti, et correspondet fidei, ut supra habitum est. Sed prudentia est alia virtus a fide, ut per supradicta patet. Ergo intellectus non pertinet ad prudentiam. Obj. 2: Further, understanding is numbered among the gifts of the Holy Spirit, and corresponds to faith, as stated above (Q. 8, AA. 1, 8). But prudence is a virtue other than faith, as is clear from what has been said above (Q. 4, A. 8; I-II, Q. 62, A. 2). Therefore understanding does not pertain to prudence. Praeterea, prudentia est singularium operabilium, ut dicitur in VI Ethic. Sed intellectus est universalium cognoscitivus et immaterialium; ut patet in III de anima. Ergo intellectus non est pars prudentiae. Obj. 3: Further, prudence is about singular matters of action (Ethic. vi, 7): whereas understanding takes cognizance of universal and immaterial objects (De Anima iii, 4). Therefore understanding is not a part of prudence. Sed contra est quod Tullius ponit intelligentiam partem prudentiae, et Macrobius intellectum, quod in idem redit. On the contrary, Tully accounts intelligence a part of prudence, and Macrobius mentions understanding, which comes to the same. Respondeo dicendum quod intellectus non sumitur hic pro potentia intellectiva, sed prout importat quandam rectam aestimationem alicuius extremi principii quod accipitur ut per se notum, sicut et prima demonstrationum principia intelligere dicimur. Omnis autem deductio rationis ab aliquibus procedit quae accipiuntur ut prima. Unde oportet quod omnis processus rationis ab aliquo intellectu procedat. Quia igitur prudentia est recta ratio agibilium, ideo necesse est quod totus processus prudentiae ab intellectu derivetur. Et propter hoc intellectus ponitur pars prudentiae. I answer that, Understanding denotes here, not the intellectual power, but the right estimate about some final principle, which is taken as self-evident: thus we are said to understand the first principles of demonstrations. Now every deduction of reason proceeds from certain statements which are taken as primary: wherefore every process of reasoning must needs proceed from some understanding. Therefore since prudence is right reason applied to action, the whole process of prudence must needs have its source in understanding. Hence it is that understanding is reckoned a part of prudence. Ad primum ergo dicendum quod ratio prudentiae terminatur, sicut ad conclusionem quandam, ad particulare operabile, ad quod applicat universalem cognitionem, ut ex dictis patet. Conclusio autem singularis syllogizatur ex universali et singulari propositione. Unde oportet quod ratio prudentiae ex duplici intellectu procedat. Quorum unus est qui est cognoscitivus universalium. Quod pertinet ad intellectum qui ponitur virtus intellectualis, quia naturaliter nobis cognita sunt non solum universalia principia speculativa, sed etiam practica, sicut nulli esse malefaciendum, ut ex dictis patet. Alius autem intellectus est qui, ut dicitur in VI Ethic., est cognoscitivus extremi, idest alicuius primi singularis et contingentis operabilis, propositionis scilicet minoris, quam oportet esse singularem in syllogismo prudentiae, ut dictum est. Hoc autem primum singulare est aliquis singularis finis, ut ibidem dicitur. Unde intellectus qui ponitur pars prudentiae est quaedam recta aestimatio de aliquo particulari fine. Reply Obj. 1: The reasoning of prudence terminates, as in a conclusion, in the particular matter of action, to which, as stated above (Q. 47, AA. 3, 6), it applies the knowledge of some universal principle. Now a singular conclusion is argued from a universal and a singular proposition. Wherefore the reasoning of prudence must proceed from a twofold understanding. The one is cognizant of universals, and this belongs to the understanding which is an intellectual virtue, whereby we know naturally not only speculative principles, but also practical universal principles, such as One should do evil to no man, as shown above (Q. 47, A. 6). The other understanding, as stated in Ethic. vi, 11, is cognizant of an extreme, i.e., of some primary singular and contingent practical matter, viz. the minor premiss, which must needs be singular in the syllogism of prudence, as stated above (Q. 47, AA. 3, 6). Now this primary singular is some singular end, as stated in the same place. Wherefore the understanding which is a part of prudence is a right estimate of some particular end. Ad secundum dicendum quod intellectus qui ponitur donum spiritus sancti est quaedam acuta perspectio divinorum, ut ex supradictis patet. Aliter autem ponitur intellectus pars prudentiae, ut dictum est. Reply Obj. 2: The understanding which is a gift of the Holy Spirit, is a quick insight into divine things, as shown above (Q. 8, AA. 1, 2). It is in another sense that it is accounted a part of prudence, as stated above. Ad tertium dicendum quod ipsa recta aestimatio de fine particulari et intellectus dicitur, inquantum est alicuius principii; et sensus, inquantum est particularis. Et hoc est quod Philosophus dicit, in VI Ethic., horum, scilicet singularium, oportet habere sensum, hic autem est intellectus. Non autem hoc est intelligendum de sensu particulari quo cognoscimus propria sensibilia, sed de sensu interiori quo de particulari iudicamus. Reply Obj. 3: The right estimate about a particular end is called both understanding, insofar as its object is a principle, and sense, insofar as its object is a particular. This is what the Philosopher means when he says (Ethic. v, 11): Of such things we need to have the sense, and this is understanding. But this is to be understood as referring, not to the particular sense whereby we know proper sensibles, but to the interior sense, whereby we judge of a particular. Articulus 3 Article 3 Utrum docilitas debeat poni pars prudentiae Whether docility should be accounted a part of prudence? Ad tertium sic proceditur. Videtur quod docilitas non debeat poni pars prudentiae. Illud enim quod requiritur ad omnem virtutem intellectualem non debet appropriari alicui earum. Sed docilitas necessaria est ad quamlibet virtutem intellectualem. Ergo non debet poni pars prudentiae. Objection 1: It would seem that docility should not be accounted a part of prudence. For that which is a necessary condition of every intellectual virtue, should not be appropriated to one of them. But docility is requisite for every intellectual virtue. Therefore it should not be accounted a part of prudence. Praeterea, ea quae ad virtutes humanas pertinent sunt in nobis, quia secundum ea quae in nobis sunt laudamur vel vituperamur. Sed non est in potestate nostra quod dociles simus, sed hoc ex naturali dispositione quibusdam contingit. Ergo non est pars prudentiae. Obj. 2: Further, that which pertains to a human virtue is in our power, since it is for things that are in our power that we are praised or blamed. Now it is not in our power to be docile, for this is befitting to some through their natural disposition. Therefore it is not a part of prudence.