WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Prudence About One's Own Good Is Specifically the Same As That Which Extends to the Common Good?

A: On the contrary,
"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 (A. 5; Q. 54, A. 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.; Q. 102, A. 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.

Reply Obj. 1: The Philosopher means, not that political prudence is substantially the same habit as any kind of prudence, but that it is the same as the prudence which is directed to the common good. This is called "prudence" in respect of the common notion of prudence, i.e. as being right reason applied to action, while it is called "political," as being directed to the common good.

Reply Obj. 2: As the Philosopher declares (Polit. iii, 2), "it belongs to a good man to be able to rule well and to obey well," wherefore the virtue of a good man includes also that of a good ruler. Yet the virtue of the ruler and of the subject differs specifically, even as the virtue of a man and of a woman, as stated by the same authority (Polit. iii, 2).

Reply Obj. 3: Even different ends, one of which is subordinate to the other, diversify the species of a habit, thus for instance, habits directed to riding, soldiering, and civic life, differ specifically although their ends are subordinate to one another. In like manner, though the good of the individual is subordinate to the good of the many, that does not prevent this difference from making the habits differ specifically; but it follows that the habit which is directed to the last end is above the other habits and commands them.
Q: Objection 1: It seems that prudence about one's own good is the same specifically as that which extends to the common good. For the Philosopher says (Ethic. vi, 8) that "political prudence, and prudence are the same habit, yet their essence is not the same."

Obj. 2: Further, the Philosopher says (Polit. iii, 2) that "virtue is the same in a good man and in a good ruler." Now political prudence is chiefly in the ruler, in whom it is architectonic, as it were. Since then prudence is a virtue of a good man, it seems that prudence and political prudence are the same habit.

Obj. 3: Further, a habit is not diversified in species or essence by things which are subordinate to one another. But the particular good, which belongs to prudence simply so called, is subordinate to the common good, which belongs to political prudence. Therefore prudence and political prudence differ neither specifically nor essentially.
Q: Whether Prudence Is in Subjects, or Only in Their Rulers?

A: On the contrary,
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."

Reply Obj. 1: The saying of the Philosopher is to be understood strictly, namely, that prudence is not the virtue of a subject as such.

Reply Obj. 2: A slave is not capable of taking counsel, in so far as he is a slave (for thus he is the instrument of his master), but he does take counsel in so far as he is a rational animal.

Reply Obj. 3: By prudence a man commands not only others, but also himself, in so far as the reason is said to command the lower powers.
Q: Objection 1: It would seem that prudence is not in subjects but only in their rulers. For the Philosopher says (Polit. iii, 2) that "prudence alone is the virtue proper to a ruler, while other virtues are common to subjects and rulers, and the prudence of the subject is not a virtue but a true opinion."

Obj. 2: Further, it is stated in
Polit.
i, 5 that "a slave is not competent to take counsel." But prudence makes a man take good counsel (Ethic. vi, 5). Therefore prudence is not befitting slaves or subjects.

Obj. 3: Further, prudence exercises command, as stated above (A. 8). But command is not in the competency of slaves or subjects but only of rulers. Therefore prudence is not in subjects but only in rulers.
Q: Objection 1: It would seem that there can be prudence in sinners. For our Lord said (Luke 16:8): "The children of this world are more prudent [Douay: 'wiser'] in their generation than the children of light." Now the children of this world are sinners. Therefore there be prudence in sinners.

Obj. 2: Further, faith is a more excellent virtue than prudence. But there can be faith in sinners. Therefore there can be prudence also.

Obj. 3: Further, according to
Ethic.
vi, 7, "we say that to be of good counsel is the work of prudent man especially." Now many sinners can take good counsel. Therefore sinners can have prudence.
Q: Whether Prudence Is in All Who Have Grace?

A: On the contrary,
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, Q. 65, A. 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 (A. 4), he must, of necessity, have prudence also.

Reply Obj. 1: Diligence is twofold: one is merely sufficient with regard to things necessary for salvation; and such diligence is given to all who have grace, whom "His unction teacheth of all things" (1 John 2:27). There is also another diligence which is more than sufficient, whereby a man is able to make provision both for himself and for others, not only in matters necessary for salvation, but also in all things relating to human life; and such diligence as this is not in all who have grace.

Reply Obj. 2: Those who require to be guided by the counsel of others, are able, if they have grace, to take counsel for themselves in this point at least, that they require the counsel of others and can discern good from evil counsel.

Reply Obj. 3: Acquired prudence is caused by the exercise of acts, wherefore "its acquisition demands experience and time" (Ethic. ii, 1), hence it cannot be in the young, neither in habit nor in act. On the other hand gratuitous prudence is caused by divine infusion. Wherefore, in children who have been baptized but have not come to the use of reason, there is prudence as to habit but not as to act, even as in idiots; whereas in those who have come to the use of reason, it is also as to act, with regard to things necessary for salvation. This by practice merits increase, until it becomes perfect, even as the other virtues. Hence the Apostle says (Heb. 5:14) that "strong meat is for the perfect, for them who by custom have their senses exercised to the discerning of good and evil."
Q: Objection 1: It would seem that prudence is not in all who have grace. Prudence requires diligence, that one may foresee aright what has to be done. But many who have grace have not this diligence. Therefore not all who have grace have prudence.

Obj. 2: Further, a prudent man is one who takes good counsel, as stated above (A. 8, Obj. 2; A. 13, Obj. 3). Yet many have grace who do not take good counsel, and need to be guided by the counsel of others. Therefore not all who have grace, have prudence.

Obj. 3: Further, the Philosopher says (Topic. iii, 2) that "young people are not obviously prudent." Yet many young people have grace. Therefore prudence is not to be found in all who have grace.
Q: Whether Prudence Is in Us by Nature?

A: On the contrary,
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 (A. 4). Therefore prudence is in us, not by nature, but by teaching and experience.

I answer that,
As shown above (A. 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 (A. 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, Q. 51, A. 1; Q. 63, A. 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 (A. 6; I-II, Q. 57, A. 5), it follows that prudence is not from nature.

Reply Obj. 1: The Philosopher is speaking there of things relating to prudence, in so far as they are directed to ends. Wherefore he had said before (Ethic. vi, 5, 11) that "they are the principles of the
ou heneka
" [*Literally, 'for the sake of which' (are the means)], namely, the end; and so he does not mention euboulia among them, because it takes counsel about the means.

Reply Obj. 2: Prudence is rather in the old, not only because their natural disposition calms the movement of the sensitive passions, but also because of their long experience.

Reply Obj. 3: Even in dumb animals there are fixed ways of obtaining an end, wherefore we observe that all the animals of a same species act in like manner. But this is impossible in man, on account of his reason, which takes cognizance of universals, and consequently extends to an infinity of singulars.
Q: Objection 1: It would seem that prudence is in us by nature. The Philosopher says that things connected with prudence "seem to be natural," namely "synesis, gnome" [*
synesis
and gnome , Cf. I-II, Q. 57, A. 6] and the like, but not those which are connected with speculative wisdom. Now things belonging to the same genus have the same kind of origin. Therefore prudence also is in us from nature.

Obj. 2: Further, the changes of age are according to nature. Now prudence results from age, according to Job 12:12: "In the ancient is wisdom, and in length of days prudence." Therefore prudence is natural.

Obj. 3: Further, prudence is more consistent with human nature than with that of dumb animals. Now there are instances of a certain natural prudence in dumb animals, according to the Philosopher (De Hist. Anim. viii, 1). Therefore prudence is natural.
Q: Objection 1: It would seem that the parts of prudence are assigned unfittingly. Tully (De Invent. Rhet. ii, 53) assigns three parts of prudence, namely, "memory," "understanding" and "foresight." Macrobius (In Somn. Scip. i) following the opinion of Plotinus ascribes to prudence six parts, namely, "reasoning," "understanding," "circumspection," "foresight," "docility" and "caution." Aristotle says (Ethic. vi, 9, 10, 11) that "good counsel," "synesis" and "gnome" belong to prudence. Again under the head of prudence he mentions "conjecture," "shrewdness," "sense" and "understanding." And another Greek philosopher [*Andronicus; Cf. Q. 80, Obj. 4] says that ten things are connected with prudence, namely, "good counsel," "shrewdness," "foresight," "regnative [*Regnativa]," "military," "political" and "domestic prudence," "dialectics," "rhetoric" and "physics." Therefore it seems that one or the other enumeration is either excessive or deficient.

Obj. 2: Further, prudence is specifically distinct from science. But politics, economics, logic, rhetoric, physics are sciences. Therefore they are not parts of prudence.

Obj. 3: Further, the parts do not exceed the whole. Now the intellective memory or intelligence, reason, sense and docility, belong not only to prudence but also to all the cognitive habits. Therefore they should not be set down as parts of prudence.

Obj. 4: Further, just as counselling, judging and commanding are acts of the practical reason, so also is using, as stated above (I-II, Q. 16, A. 1). Therefore, just as "eubulia" which refers to counsel, is connected with prudence, and "synesis" and "gnome" which refer to judgment, so also ought something to have been assigned corresponding to use.

Obj. 5: Further, solicitude pertains to prudence, as stated above (Q. 47, A. 9). Therefore solicitude also should have been mentioned among the parts of prudence.
Q: 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.

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.

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.
Q: Whether Understanding* Is a Part of Prudence?

A: On the contrary,
Tully [*De Invent. Rhet. ii, 53] accounts "intelligence" a part of prudence, and Macrobius [*In Somn. Scip. i, 8] mentions "understanding," which comes to the same.

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.

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.

Reply Obj. 2: The understanding which is a gift of the Holy Ghost, 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.

Reply Obj. 3: The right estimate about a particular end is called both "understanding," in so far as its object is a principle, and "sense," in so far 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.
Q: 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.

Obj. 2: Further, understanding is numbered among the gifts of the Holy Ghost, 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.

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.
Q: Whether Docility Should Be Accounted a Part of Prudence?

A: On the contrary,
Macrobius [*In Somn. Scip. i, 8] following the opinion of Plotinus places docility among the parts of prudence.

I answer that,
As stated above (A. 2, ad 1; Q. 47, A. 3) prudence is concerned with particular matters of action, and since such matters are of infinite variety, no one man can consider them all sufficiently; nor can this be done quickly, for it requires length of time. Hence in matters of prudence man stands in very great need of being taught by others, especially by old folk who have acquired a sane understanding of the ends in practical matters. Wherefore the Philosopher says (Ethic. vi, 11): "It is right to pay no less attention to the undemonstrated assertions and opinions of such persons as are experienced, older than we are, and prudent, than to their demonstrations, for their experience gives them an insight into principles." Thus it is written (Prov. 3:5): "Lean not on thy own prudence," and (Ecclus. 6:35): "Stand in the multitude of the ancients" (i.e. the old men), "that are wise, and join thyself from thy heart to their wisdom." Now it is a mark of docility to be ready to be taught: and consequently docility is fittingly reckoned a part of prudence.

Reply Obj. 1: Although docility is useful for every intellectual virtue, yet it belongs to prudence chiefly, for the reason given above.

Reply Obj. 2: Man has a natural aptitude for docility even as for other things connected with prudence. Yet his own efforts count for much towards the attainment of perfect docility: and he must carefully, frequently and reverently apply his mind to the teachings of the learned, neither neglecting them through laziness, nor despising them through pride.

Reply Obj. 3: By prudence man makes precepts not only for others, but also for himself, as stated above (Q. 47, A. 12, ad 3). Hence as stated (Ethic. vi, 11), even in subjects, there is place for prudence; to which docility pertains. And yet even the learned should be docile in some respects, since no man is altogether self-sufficient in matters of prudence, as stated above.
Q: 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.

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.

Obj. 3: Further, docility is in the disciple: whereas prudence, since it makes precepts, seems rather to belong to teachers, who are also called "preceptors." Therefore docility is not a part of prudence.