# Catholic Encyclopedia (1913)/Prudence

From volume 12 of the work.
(Latin prudentia, contracted from providentia, seeing ahead).
One of the four cardinal virtues. Definitions of it are plentiful from Aristotle down. His "recta ratio agibilium" has the merits of brevity and inclusiveness. Father Rickaby aptly renders it as "right reason applied to practice". A fuller description and one more serviceable is this: an intellectual habit enabling us to see in any given juncture of human affairs what is virtuous and what is not, and how to come at the one and avoid the other. It is to be observed that prudence, whilst possessing in some sort an empire over all the moral virtues, itself aims to perfect not the will but the intellect in its practical decisions. Its function is to point out which course of action is to be taken in any round of concrete circumstances. It indicates which, here and now, is the golden mean wherein the essence of all virtue lies. It has nothing to do with directly willing the good it discerns. That is done by the particular moral virtue within whose province it falls. Prudence, therefore, has a directive capacity with regard to the other virtues. It lights the way and measures the arena for their exercise. The insight it confers makes one distinguish successfully between their mere semblance and their reality. It must preside over the eliciting of all acts proper to any one of them at least if they be taken in their formal sense. Thus, without prudence bravery becomes foolhardiness; mercy sinks into weakness, and temperance into fanaticism. But it must not be forgotten that prudence is a virtue adequately distinct from the others, and not simply a condition attendant upon their operation. Its office is to determine for each in practice those circumstances of time, place, manner, etc. which should be observed, and which the Scholastics comprise under the term medium rationis. So it is that whilst it qualifies immediately the intellect and not the will, it is nevertheless rightly styled a moral virtue.
This is because the moral agent finds in it, if not the eliciting, at any rate the directive principle of virtuous actions. According to St. Thomas (II-II, Q. xlvii, a. 8) it is its function to do three things: to take counsel, i.e. to cast about for the means suited in the particular case under consideration to reach the end of any one moral virtue; to judge soundly of the fitness of the means suggested; and, finally, to command their employment. If these are to be done well they necessarily exclude remissness and lack of concern; they demand the use of such diligence and care that the resultant act can be described as prudent, in spite of whatever speculative error may have been at the bottom of the process. Readiness in finding out and ability in adapting means to an end does not always imply prudence. If the end happens to be a vicious one, a certain adroitness or sagacity may be exhibited in its pursuit. This, however, according to St. Thomas, will only deserve to be called false prudence and is identical with that referred to in Rom., viii, 6, "the wisdom of the flesh is death". Besides the prudence which is the fruit of training and experience, and is developed into a stable habit by repeated acts, there is another sort termed "infused". This is directly bestowed by God's bounty. It is inseparable from the condition of supernatural charity and so is to be found only in those who are in the state of grace. Its scope of course is to make provision of what is necessary for eternal salvation. Although acquired prudence considered as a principle of operation is quite compatible with sin in the agent, still it is well to note that vice obscures or at times utterly beclouds its judgment. Thus it is true that prudence and the other moral virtues are mutually interdependent. Imprudence in so far as it implies a want of obligatory prudence and not a mere gap in practical mentality is a sin, not however always necessarily distinct from the special wicked indulgence which it happens to accompany. If it proceeds to the length of formal scorn of the Divine utterances on the point, it will be a mortal sin.
RICKABY, The Moral Teaching of St. Thomas (London, 1896); LEHMKUHL, Theologia Moralis (Freiburg, 1887); RICKABY, Ethics and Natural Law (London, 1908); St. Thomas Aquinas, Summa Theologica (Turin, 1885).
JOSEPH F. DELANY