WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Shrewdness Is Part of Prudence?

A: On the contrary,
Isidore says (Etym. x): "A solicitous man is one who is shrewd and alert ( solers citus )." But solicitude belongs to prudence, as stated above (Q. 47, A. 9). Therefore shrewdness does also.

I answer that,
Prudence consists in a right estimate about matters of action. Now a right estimate or opinion is acquired in two ways, both in practical and in speculative matters, first by discovering it oneself, secondly by learning it from others. Now just as docility consists in a man being well disposed to acquire a right opinion from another man, so shrewdness is an apt disposition to acquire a right estimate by oneself, yet so that shrewdness be taken for
eustochia
, of which it is a part. For
eustochia
is a happy conjecture about any matter, while shrewdness is "an easy and rapid conjecture in finding the middle term" (Poster. i, 34). Nevertheless the philosopher [*Andronicus; Cf. Q. 48, Obj. 1] who calls shrewdness a part of prudence, takes it for
eustochia
, in general, hence he says: "Shrewdness is a habit whereby congruities are discovered rapidly."

Reply Obj. 1: Shrewdness is concerned with the discovery of the middle term not only in demonstrative, but also in practical syllogisms, as, for instance, when two men are seen to be friends they are reckoned to be enemies of a third one, as the Philosopher says (Poster. i, 34). In this way shrewdness belongs to prudence.

Reply Obj. 2: The Philosopher adduces the true reason (Ethic. vi, 9) to prove that
euboulia
, i.e. good counsel, is not eustochia , which is commended for grasping quickly what should be done. Now a man may take good counsel, though he be long and slow in so doing, and yet this does not discount the utility of a happy conjecture in taking good counsel: indeed it is sometimes a necessity, when, for instance, something has to be done without warning. It is for this reason that shrewdness is fittingly reckoned a part of prudence.

Reply Obj. 3: Rhetoric also reasons about practical matters, wherefore nothing hinders the same thing belonging both to rhetoric and prudence. Nevertheless, conjecture is taken here not only in the sense in which it is employed by rhetoricians, but also as applicable to all matters whatsoever wherein man is said to conjecture the truth.
Q: Objection 1: It would seem that shrewdness is not a part of prudence. For shrewdness consists in easily finding the middle term for demonstrations, as stated in
Poster.
i, 34. Now the reasoning of prudence is not a demonstration since it deals with contingencies. Therefore shrewdness does not pertain to prudence.

Obj. 2: Further, good counsel pertains to prudence according to
Ethic.
vi, 5, 7, 9. Now there is no place in good counsel for shrewdness [*Ethic. vi, 9; Poster. i, 34] which is a kind of
eustochia
, i.e. "a happy conjecture": for the latter is "unreasoning and rapid," whereas counsel needs to be slow, as stated in
Ethic.
vi, 9. Therefore shrewdness should not be accounted a part of prudence.

Obj. 3: Further, shrewdness as stated above (Q. 48) is a "happy conjecture." Now it belongs to rhetoricians to make use of conjectures. Therefore shrewdness belongs to rhetoric rather than to prudence.
Q: Whether Reason Should Be Reckoned a Part of Prudence?

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

I answer that,
The work of prudence is to take good counsel, as stated in
Ethic.
vi, 7. Now counsel is a research proceeding from certain things to others. But this is the work of reason. Wherefore it is requisite for prudence that man should be an apt reasoner. And since the things required for the perfection of prudence are called requisite or quasi-integral parts of prudence, it follows that reason should be numbered among these parts.

Reply Obj. 1: Reason denotes here, not the power of reason, but its good use.

Reply Obj. 2: The certitude of reason comes from the intellect. Yet the need of reason is from a defect in the intellect, since those things in which the intellective power is in full vigor, have no need for reason, for they comprehend the truth by their simple insight, as do God and the angels. On the other hand particular matters of action, wherein prudence guides, are very far from the condition of things intelligible, and so much the farther, as they are less certain and fixed. Thus matters of art, though they are singular, are nevertheless more fixed and certain, wherefore in many of them there is no room for counsel on account of their certitude, as stated in
Ethic.
iii, 3. Hence, although in certain other intellectual virtues reason is more certain than in prudence, yet prudence above all requires that man be an apt reasoner, so that he may rightly apply universals to particulars, which latter are various and uncertain.

Reply Obj. 3: Although intelligence and reason are not different powers, yet they are named after different acts. For intelligence takes its name from being an intimate penetration of the truth [*Cf. II-II, Q. 8, A. 1], while reason is so called from being inquisitive and discursive. Hence each is accounted a part of reason as explained above (A. 2; Q. 47, A. 2, 3).
Q: Objection 1: It would seem that reason should not be reckoned a part of prudence. For the subject of an accident is not a part thereof. But prudence is in the reason as its subject (Ethic. vi, 5). Therefore reason should not be reckoned a part of prudence.

Obj. 2: Further, that which is common to many, should not be reckoned a part of any one of them; or if it be so reckoned, it should be reckoned a part of that one to which it chiefly belongs. Now reason is necessary in all the intellectual virtues, and chiefly in wisdom and science, which employ a demonstrative reason. Therefore reason should not be reckoned a part of prudence

Obj. 3: Further, reason as a power does not differ essentially from the intelligence, as stated above (I, Q. 79, A. 8). If therefore intelligence be reckoned a part of prudence, it is superfluous to add reason.
Q: Whether Foresight* Should Be Accounted a Part of Prudence?

A: On the contrary stands the authority of Tully and Macrobius, who number foresight among the parts of prudence, as stated above (Q. 48).

I answer that,
As stated above (Q. 47, A. 1, ad 2, AA. 6, 13), prudence is properly about the means to an end, and its proper work is to set them in due order to the end. And although certain things are necessary for an end, which are subject to divine providence, yet nothing is subject to human providence except the contingent matters of actions which can be done by man for an end. Now the past has become a kind of necessity, since what has been done cannot be undone. In like manner, the present as such, has a kind of necessity, since it is necessary that Socrates sit, so long as he sits.

Consequently, future contingents, in so far as they can be directed by man to the end of human life, are the matter of prudence: and each of these things is implied in the word foresight, for it implies the notion of something distant, to which that which occurs in the present has to be directed. Therefore foresight is part of prudence.

Reply Obj. 1: Whenever many things are requisite for a unity, one of them must needs be the principal to which all the others are subordinate. Hence in every whole one part must be formal and predominant, whence the whole has unity. Accordingly foresight is the principal of all the parts of prudence, since whatever else is required for prudence, is necessary precisely that some particular thing may be rightly directed to its end. Hence it is that the very name of prudence is taken from foresight (
providentia
) as from its principal part.

Reply Obj. 2: Speculation is about universal and necessary things, which, in themselves, are not distant, since they are everywhere and always, though they are distant from us, in so far as we fail to know them. Hence foresight does not apply properly to speculative, but only to practical matters.

Reply Obj. 3: Right order to an end which is included in the notion of foresight, contains rectitude of counsel, judgment and command, without which no right order to the end is possible.
Q: Objection 1: It would seem that foresight should not be accounted a part of prudence. For nothing is part of itself. Now foresight seems to be the same as prudence, because according to Isidore (Etym. x), "a prudent man is one who sees from afar (
porro videns
)": and this is also the derivation of
providentia
(foresight), according to Boethius (De Consol. v). Therefore foresight is not a part of prudence.

Obj. 2: Further, prudence is only practical, whereas foresight may be also speculative, because
seeing,
whence we have the word "to foresee," has more to do with speculation than operation. Therefore foresight is not a part of prudence.

Obj. 3: Further, the chief act of prudence is to command, while its secondary act is to judge and to take counsel. But none of these seems to be properly implied by foresight. Therefore foresight is not part of prudence.
Q: Whether Circumspection Can Be a Part of Prudence?

A: On the contrary stands the authority of Macrobius, quoted above (Q. 48).

I answer that,
As stated above (A. 6), it belongs to prudence chiefly to direct something aright to an end; and this is not done aright unless both the end be good, and the means good and suitable.

Since, however, prudence, as stated above (Q. 47, A. 3) is about singular matters of action, which contain many combinations of circumstances, it happens that a thing is good in itself and suitable to the end, and nevertheless becomes evil or unsuitable to the end, by reason of some combination of circumstances. Thus to show signs of love to someone seems, considered in itself, to be a fitting way to arouse love in his heart, yet if pride or suspicion of flattery arise in his heart, it will no longer be a means suitable to the end. Hence the need of circumspection in prudence, viz. of comparing the means with the circumstances.

Reply Obj. 1: Though the number of possible circumstances be infinite, the number of actual circumstances is not; and the judgment of reason in matters of action is influenced by things which are few in number.

Reply Obj. 2: Circumstances are the concern of prudence, because prudence has to fix them; on the other hand they are the concern of moral virtues, in so far as moral virtues are perfected by the fixing of circumstances.

Reply Obj. 3: Just as it belongs to foresight to look on that which is by its nature suitable to an end, so it belongs to circumspection to consider whether it be suitable to the end in view of the circumstances. Now each of these presents a difficulty of its own, and therefore each is reckoned a distinct part of prudence.
Q: Objection 1: It would seem that circumspection cannot be a part of prudence. For circumspection seems to signify looking at one's surroundings. But these are of infinite number, and cannot be considered by the reason wherein is prudence. Therefore circumspection should not be reckoned a part of prudence.

Obj. 2: Further, circumstances seem to be the concern of moral virtues rather than of prudence. But circumspection seems to denote nothing but attention to circumstances. Therefore circumspection apparently belongs to the moral virtues rather than to prudence.

Obj. 3: Further, whoever can see things afar off can much more see things that are near. Now foresight enables a man to look on distant things. Therefore there is no need to account circumspection a part of prudence in addition to foresight.
Q: Whether Caution Should Be Reckoned a Part of Prudence?

A: On the contrary,
The Apostle says (Eph. 5:15): "See how you walk cautiously [Douay: 'circumspectly']."

I answer that,
The things with which prudence is concerned, are contingent matters of action, wherein, even as false is found with true, so is evil mingled with good, on account of the great variety of these matters of action, wherein good is often hindered by evil, and evil has the appearance of good. Wherefore prudence needs caution, so that we may have such a grasp of good as to avoid evil.

Reply Obj. 1: Caution is required in moral acts, that we may be on our guard, not against acts of virtue, but against the hindrance of acts of virtue.

Reply Obj. 2: It is the same in idea, to ensue good and to avoid the opposite evil, but the avoidance of outward hindrances is different in idea. Hence caution differs from foresight, although they both belong to the one virtue of prudence.

Reply Obj. 3: Of the evils which man has to avoid, some are of frequent occurrence; the like can be grasped by reason, and against them caution is directed, either that they may be avoided altogether, or that they may do less harm. Others there are that occur rarely and by chance, and these, since they are infinite in number, cannot be grasped by reason, nor is man able to take precautions against them, although by exercising prudence he is able to prepare against all the surprises of chance, so as to suffer less harm thereby.

QUESTION 50

OF THE SUBJECTIVE PARTS OF PRUDENCE (In Four Articles)

We must, in due sequence, consider the subjective parts of prudence. And since we have already spoken of the prudence with which a man rules himself (Q. 47, seqq.), it remains for us to discuss the species of prudence whereby a multitude is governed. Under this head there are four points of inquiry:

(1) Whether a species of prudence is regnative?

(2) Whether political and (3) domestic economy are species of prudence?

(4) Whether military prudence is?
Q: Objection 1: It would seem that caution should not be reckoned a part of prudence. For when no evil is possible, no caution is required. Now no man makes evil use of virtue, as Augustine declares (De Lib. Arb. ii, 19). Therefore caution does not belong to prudence which directs the virtues.

Obj. 2: Further, to foresee good and to avoid evil belong to the same faculty, just as the same art gives health and cures ill-health. Now it belongs to foresight to foresee good, and consequently, also to avoid evil. Therefore caution should not be accounted a part of prudence, distinct from foresight.

Obj. 3: Further, no prudent man strives for the impossible. But no man can take precautions against all possible evils. Therefore caution does not belong to prudence.
Q: Whether a Species of Prudence Is Regnative?

A: On the contrary,
The Philosopher says (Polit. iii, 11) that "prudence is a virtue which is proper to the prince." Therefore a special kind of prudence is regnative.

I answer that,
As stated above (Q. 47, AA. 8, 10), it belongs to prudence to govern and command, so that wherever in human acts we find a special kind of governance and command, there must be a special kind of prudence. Now it is evident that there is a special and perfect kind of governance in one who has to govern not only himself but also the perfect community of a city or kingdom; because a government is the more perfect according as it is more universal, extends to more matters, and attains a higher end. Hence prudence in its special and most perfect sense, belongs to a king who is charged with the government of a city or kingdom: for which reason a species of prudence is reckoned to be regnative.

Reply Obj. 1: All matters connected with moral virtue belong to prudence as their guide, wherefore "right reason in accord with prudence" is included in the definition of moral virtue, as stated above (Q. 47, A. 5, ad 1; I-II, Q. 58, A. 2, ad 4). For this reason also the execution of justice in so far as it is directed to the common good, which is part of the kingly office, needs the guidance of prudence. Hence these two virtues--prudence and justice--belong most properly to a king, according to Jer. 23:5: "A king shall reign and shall be wise, and shall execute justice and judgment in the earth." Since, however, direction belongs rather to the king, and execution to his subjects, regnative prudence is reckoned a species of prudence which is directive, rather than to justice which is executive.

Reply Obj. 2: A kingdom is the best of all governments, as stated in
Ethic.
viii, 10: wherefore the species of prudence should be denominated rather from a kingdom, yet so as to comprehend under regnative all other rightful forms of government, but not perverse forms which are opposed to virtue, and which, accordingly, do not pertain to prudence.

Reply Obj. 3: The Philosopher names regnative prudence after the principal act of a king which is to make laws, and although this applies to the other forms of government, this is only in so far as they have a share of kingly government.
Q: Objection 1: It would seem that regnative should not be reckoned a species of prudence. For regnative prudence is directed to the preservation of justice, since according to
Ethic.
v, 6 the prince is the guardian of justice. Therefore regnative prudence belongs to justice rather than to prudence.

Obj. 2: Further, according to the Philosopher (Polit. iii, 5) a kingdom (
regnum
) is one of six species of government. But no species of prudence is ascribed to the other five forms of government, which are "aristocracy," "polity," also called "timocracy" [*Cf.
Ethic.
viii, 10], "tyranny," "oligarchy" and "democracy." Therefore neither should a regnative species be ascribed to a kingdom.

Obj. 3: Further, lawgiving belongs not only to kings, but also to certain others placed in authority, and even to the people, according to Isidore (Etym. v). Now the Philosopher (Ethic. vi, 8) reckons a part of prudence to be "legislative." Therefore it is not becoming to substitute regnative prudence in its place.
Q: Whether Political Prudence Is Fittingly Accounted a Part of Prudence?

A: On the contrary,
The Philosopher says (Ethic. vi, 8) that "of the prudence which is concerned with the state one kind is a master-prudence and is called legislative; another kind bears the common name political, and deals with individuals."

I answer that,
A slave is moved by his master, and a subject by his ruler, by command, but otherwise than as irrational and inanimate beings are set in motion by their movers. For irrational and inanimate beings are moved only by others and do not put themselves in motion, since they have no free-will whereby to be masters of their own actions, wherefore the rectitude of their government is not in their power but in the power of their movers. On the other hand, men who are slaves or subjects in any sense, are moved by the commands of others in such a way that they move themselves by their free-will; wherefore some kind of rectitude of government is required in them, so that they may direct themselves in obeying their superiors; and to this belongs that species of prudence which is called political.

Reply Obj. 1: As stated above, regnative is the most perfect species of prudence, wherefore the prudence of subjects, which falls short of regnative prudence, retains the common name of political prudence, even as in logic a convertible term which does not denote the essence of a thing retains the name of "proper."

Reply Obj. 2: A different aspect of the object diversifies the species of a habit, as stated above (Q. 47, A. 5). Now the same actions are considered by the king, but under a more general aspect, as by his subjects who obey: since many obey one king in various departments. Hence regnative prudence is compared to this political prudence of which we are speaking, as mastercraft to handicraft.

Reply Obj. 3: Man directs himself by prudence commonly so called, in relation to his own good, but by political prudence, of which we speak, he directs himself in relation to the common good.
Q: Objection 1: It would seem that political prudence is not fittingly accounted a part of prudence. For regnative is a part of political prudence, as stated above (A. 1). But a part should not be reckoned a species with the whole. Therefore political prudence should not be reckoned a part of prudence.

Obj. 2: Further, the species of habits are distinguished by their various objects. Now what the ruler has to command is the same as what the subject has to execute. Therefore political prudence as regards the subjects, should not be reckoned a species of prudence distinct from regnative prudence.

Obj. 3: Further, each subject is an individual person. Now each individual person can direct himself sufficiently by prudence commonly so called. Therefore there is no need of a special kind of prudence called political.
Q: Whether a Part of Prudence Should Be Reckoned to Be Domestic?

A: On the contrary,
The Philosopher states (Ethic. vi, 8) that there are various kinds of prudence in the government of a multitude, "one of which is domestic, another legislative, and another political."

I answer that,
Different aspects of an object, in respect of universality and particularity, or of totality and partiality, diversify arts and virtues; and in respect of such diversity one act of virtue is principal as compared with another. Now it is evident that a household is a mean between the individual and the city or kingdom, since just as the individual is part of the household, so is the household part of the city or kingdom. And therefore, just as prudence commonly so called which governs the individual, is distinct from political prudence, so must domestic prudence be distinct from both.

Reply Obj. 1: Riches are compared to domestic prudence, not as its last end, but as its instrument, as stated in
Polit. i, 3. On the other hand, the end of political prudence is "a good life in general" as regards the conduct of the household. In
Ethic. i, 1 the Philosopher speaks of riches as the end of political prudence, by way of example and in accordance with the opinion of many.

Reply Obj. 2: Some sinners may be provident in certain matters of detail concerning the disposition of their household, but not in regard to "a good life in general" as regards the conduct of the household, for which above all a virtuous life is required.

Reply Obj. 3: The father has in his household an authority like that of a king, as stated in
Ethic.
viii, 10, but he has not the full power of a king, wherefore paternal government is not reckoned a distinct species of prudence, like regnative prudence.
Q: Objection 1: It would seem that domestic should not be reckoned a part of prudence. For, according to the Philosopher (Ethic. vi, 5) "prudence is directed to a good life in general": whereas domestic prudence is directed to a particular end, viz. wealth, according to
Ethic.
i, 1. Therefore a species of prudence is not domestic.

Obj. 2: Further, as stated above (Q. 47, A. 13) prudence is only in good people. But domestic prudence may be also in wicked people, since many sinners are provident in governing their household. Therefore domestic prudence should not be reckoned a species of prudence.

Obj. 3: Further, just as in a kingdom there is a ruler and subject, so also is there in a household. If therefore domestic like political is a species of prudence, there should be a paternal corresponding to regnative prudence. Now there is no such prudence. Therefore neither should domestic prudence be accounted a species of prudence.