WatsonOverHere/Summa_Theologica_1_12 huggingface dataset:
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
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.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that military prudence should not be reckoned a part of prudence. For prudence is distinct from art, according to
Ethic.
vi, 3. Now military prudence seems to be the art of warfare, according to the Philosopher (Ethic. iii, 8). Therefore military prudence should not be accounted a species of prudence.

Obj. 2: Further, just as military business is contained under political affairs, so too are many other matters, such as those of tradesmen, craftsmen, and so forth. But there are no species of prudence corresponding to other affairs in the state. Neither therefore should any be assigned to military business.

Obj. 3: Further, the soldiers' bravery counts for a great deal in warfare. Therefore military prudence pertains to fortitude rather than to prudence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that
euboulia
is not a virtue. For, according to Augustine (De Lib. Arb. ii, 18, 19) "no man makes evil use of virtue." Now some make evil use of
euboulia
or good counsel, either through devising crafty counsels in order to achieve evil ends, or through committing sin in order that they may achieve good ends, as those who rob that they may give alms. Therefore
euboulia
is not a virtue.

Obj. 2: Further, virtue is a perfection, according to
Phys.
vii. But euboulia is concerned with counsel, which implies doubt and research, and these are marks of imperfection. Therefore euboulia is not a virtue.

Obj. 3: Further, virtues are connected with one another, as stated above (I-II, Q. 65). Now
euboulia
is not connected with the other virtues, since many sinners take good-counsel, and many godly men are slow in taking counsel. Therefore
euboulia
is not a virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that
euboulia
is not a distinct virtue from prudence. For, according to the Philosopher (Ethic. vi, 5), the "prudent man is, seemingly, one who takes good counsel." Now this belongs to
euboulia
as stated above. Therefore
euboulia
is not distinct from prudence.

Obj. 2: Further, human acts to which human virtues are directed, are specified chiefly by their end, as stated above (I-II, Q. 1, A. 3; Q. 18, AA. 4, 6). Now
euboulia
and prudence are directed to the same end, as stated in Ethic. vi, 9, not indeed to some particular end, but to the common end of all life. Therefore
euboulia
is not a distinct virtue from prudence.

Obj. 3: Further, in speculative sciences, research and decision belong to the same science. Therefore in like manner these belong to the same virtue in practical matters. Now research belongs to
euboulia,
while decision belongs to prudence. There euboulia is not a distinct virtue from prudence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that
synesis
is not a virtue. Virtues are not in us by nature, according to Ethic. ii, 1. But
synesis
is natural to some, as the Philosopher states (Ethic. vi, 11). Therefore
synesis
is not a virtue.

Obj. 2: Further, as stated in the same book (10),
synesis
is nothing but "a faculty of judging." But judgment without command can be even in the wicked. Since then virtue is only in the good, it seems that
synesis
is not a virtue.

Obj. 3: Further, there is never a defective command, unless there be a defective judgment, at least in a particular matter of action; for it is in this that every wicked man errs. If therefore
synesis
be reckoned a virtue directed to good judgment, it seems that there is no need for any other virtue directed to good command: and consequently prudence would be superfluous, which is not reasonable. Therefore
synesis
is not a virtue.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that
gnome
is not a special virtue distinct from synesis. For a man is said, in respect of synesis, to have good judgment. Now no man can be said to have good judgment, unless he judge aright in all things. Therefore synesis extends to all matters of judgment, and consequently there is no other virtue of good judgment called gnome.

Obj. 2: Further, judgment is midway between counsel and precept. Now there is only one virtue of good counsel, viz.
euboulia,
and only one virtue of good command, viz. prudence. Therefore there is only one virtue of good judgment, viz. synesis.

Obj. 3: Further, rare occurrences wherein there is need to depart from the common law, seem for the most part to happen by chance, and with such things reason is not concerned, as stated in
Phys.
ii, 5. Now all the intellectual virtues depend on right reason. Therefore there is no intellectual virtue about such matters.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that counsel should not be reckoned among the gifts of the Holy Ghost. The gifts of the Holy Ghost are given as a help to the virtues, according to Gregory (Moral. ii, 49). Now for the purpose of taking counsel, man is sufficiently perfected by the virtue of prudence, or even of
euboulia
, as is evident from what has been said (Q. 47, A. 1, ad 2; Q. 51, AA. 1, 2). Therefore counsel should not be reckoned among the gifts of the Holy Ghost.

Obj. 2: Further, the difference between the seven gifts of the Holy Ghost and the gratuitous graces seems to be that the latter are not given to all, but are divided among various people, whereas the gifts of the Holy Ghost are given to all who have the Holy Ghost. But counsel seems to be one of those things which are given by the Holy Ghost specially to certain persons, according to 1 Macc. 2:65: "Behold . . . your brother Simon is a man of counsel." Therefore counsel should be numbered among the gratuitous graces rather than among the seven gifts of the Holy Ghost.

Obj. 3: Further, it is written (Rom. 8:14): "Whosoever are led by the Spirit of God, they are the sons of God." But counselling is not consistent with being led by another. Since then the gifts of the Holy Ghost are most befitting the children of God, who "have received the spirit of adoption of sons," it would seem that counsel should not be numbered among the gifts of the Holy Ghost.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the gift of counsel does not fittingly correspond to the virtue of prudence. For "the highest point of that which is underneath touches that which is above," as Dionysius observes (Div. Nom. vii), even as a man comes into contact with the angel in respect of his intellect. Now cardinal virtues are inferior to the gifts, as stated above (I-II, Q. 68, A. 8). Since, then, counsel is the first and lowest act of prudence, while command is its highest act, and judgment comes between, it seems that the gift corresponding to prudence is not counsel, but rather a gift of judgment or command.

Obj. 2: Further, one gift suffices to help one virtue, since the higher a thing is the more one it is, as proved in
De Causis.
Now prudence is helped by the gift of knowledge, which is not only speculative but also practical, as shown above (Q. 9, A. 3). Therefore the gift of counsel does not correspond to the virtue of prudence.

Obj. 3: Further, it belongs properly to prudence to direct, as stated above (Q. 47, A. 8). But it belongs to the gift of counsel that man should be directed by God, as stated above (A. 1). Therefore the gift of counsel does not correspond to the virtue of prudence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the gift of counsel does not remain in heaven. For counsel is about what has to be done for the sake of an end. But in heaven nothing will have to be done for the sake of an end, since there man possesses the last end. Therefore the gift of counsel is not in heaven.

Obj. 2: Further, counsel implies doubt, for it is absurd to take counsel in matters that are evident, as the Philosopher observes (Ethic. iii, 3). Now all doubt will cease in heaven. Therefore there is no counsel in heaven.

Obj. 3: Further, the saints in heaven are most conformed to God, according to 1 John 3:2, "When He shall appear, we shall be like to Him." But counsel is not becoming to God, according to Rom. 11:34, "Who hath been His counsellor?" Therefore neither to the saints in heaven is the gift of counsel becoming.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the fifth beatitude, which is that of mercy, does not correspond to the gift of counsel. For all the beatitudes are acts of virtue, as stated above (I-II, Q. 69, A. 1). Now we are directed by counsel in all acts of virtue. Therefore the fifth beatitude does not correspond more than any other to counsel.

Obj. 2: Further, precepts are given about matters necessary for salvation, while counsel is given about matters which are not necessary for salvation. Now mercy is necessary for salvation, according to James 2:13, "Judgment without mercy to him that hath not done mercy." On the other hand poverty is not necessary for salvation, but belongs to the life of perfection, according to Matt. 19:21. Therefore the beatitude of poverty corresponds to the gift of counsel, rather than to the beatitude of mercy.

Obj. 3: Further, the fruits result from the beatitudes, for they denote a certain spiritual delight resulting from perfect acts of virtue. Now none of the fruits correspond to the gift of counsel, as appears from Gal. 5:22, 23. Therefore neither does the beatitude of mercy correspond to the gift of counsel.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that imprudence is not a sin. For every sin is voluntary, according to Augustine [*De Vera Relig. xiv]; whereas imprudence is not voluntary, since no man wishes to be imprudent. Therefore imprudence is not a sin.

Obj. 2: Further, none but original sin comes to man with his birth. But imprudence comes to man with his birth, wherefore the young are imprudent; and yet it is not original sin which is opposed to original justice. Therefore imprudence is not a sin.

Obj. 3: Further, every sin is taken away by repentance. But imprudence is not taken away by repentance. Therefore imprudence is not a sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that imprudence is not a special sin. For whoever sins, acts against right reason, i.e. against prudence. But imprudence consists in acting against prudence, as stated above (A. 1). Therefore imprudence is not a special sin.

Obj. 2: Further, prudence is more akin to moral action than knowledge is. But ignorance which is opposed to knowledge, is reckoned one of the general causes of sin. Much more therefore should imprudence be reckoned among those causes.

Obj. 3: Further, sin consists in the corruption of the circumstances of virtue, wherefore Dionysius says (Div. Nom. iv) that "evil results from each single defect." Now many things are requisite for prudence; for instance, reason, intelligence, docility, and so on, as stated above (QQ. 48, 49). Therefore there are many species of imprudence, so that it is not a special sin.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that precipitation is not a sin included in imprudence. Imprudence is opposed to the virtue of prudence; whereas precipitation is opposed to the gift of counsel, according to Gregory, who says (Moral. ii, 49) that the gift of "counsel is given as a remedy to precipitation." Therefore precipitation is not a sin contained under imprudence.

Obj. 2: Further, precipitation seemingly pertains to rashness. Now rashness implies presumption, which pertains to pride. Therefore precipitation is not a vice contained under imprudence.

Obj. 3: Further, precipitation seems to denote inordinate haste. Now sin happens in counselling not only through being over hasty but also through being over slow, so that the opportunity for action passes by, and through corruption of other circumstances, as stated in
Ethic.
vi, 9. Therefore there is no reason for reckoning precipitation as a sin contained under imprudence, rather than slowness, or something else of the kind pertaining to inordinate counsel.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that thoughtlessness is not a special sin included in imprudence. For the Divine law does not incite us to any sin, according to Ps. 18:8, "The law of the Lord is unspotted"; and yet it incites us to be thoughtless, according to Matt. 10:19, "Take no thought how or what to speak." Therefore thoughtlessness is not a sin.

Obj. 2: Further, whoever takes counsel must needs give thought to many things. Now precipitation is due to a defect of counsel and therefore to a defect of thought. Therefore precipitation is contained under thoughtlessness: and consequently thoughtlessness is not a special sin.

Obj. 3: Further, prudence consists in acts of the practical reason, viz.
counsel,
judgment about what has been counselled, and command [*Cf. Q. 47, A. 8]. Now thought precedes all these acts, since it belongs also to the speculative intellect. Therefore thoughtlessness is not a special sin contained under imprudence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that inconstancy is not a vice contained under imprudence. For inconstancy consists seemingly in a lack of perseverance in matters of difficulty. But perseverance in difficult matters belongs to fortitude. Therefore inconstancy is opposed to fortitude rather than to prudence.

Obj. 2: Further, it is written (James 3:16): "Where jealousy [Douay: 'envy'] and contention are, there are inconstancy and every evil work." But jealousy pertains to envy. Therefore inconstancy pertains not to imprudence but to envy.

Obj. 3: Further, a man would seem to be inconstant who fails to persevere in what he has proposed to do. Now this is a mark of "incontinency" in pleasurable matters, and of "effeminacy" or "squeamishness" in unpleasant matters, according to
Ethic.
vii, 1. Therefore inconstancy does not pertain to imprudence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that the aforesaid vices do not arise from lust. For inconstancy arises from envy, as stated above (A. 5, ad 2). But envy is a distinct vice from lust.

Obj. 2: Further, it is written (James 1:8): "A double-minded man is inconstant in all his ways." Now duplicity does not seem to pertain to lust, but rather to deceitfulness, which is a daughter of covetousness, according to Gregory (Moral. xxxi, 45). Therefore the aforesaid vices do not arise from lust.

Obj. 3: Further, the aforesaid vices are connected with some defect of reason. Now spiritual vices are more akin to the reason than carnal vices. Therefore the aforesaid vices arise from spiritual vices rather than from carnal vices.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that negligence is not a special sin. For negligence is opposed to diligence. But diligence is required in every virtue. Therefore negligence is not a special sin.

Obj. 2: Further, that which is common to every sin is not a special sin. Now negligence is common to every sin, because he who sins neglects that which withdraws him from sin, and he who perseveres in sin neglects to be contrite for his sin. Therefore negligence is not a special sin.

Obj. 3: Further, every special sin has a determinate matter. But negligence seems to have no determinate matter: since it is neither about evil or indifferent things (for no man is accused of negligence if he omit them), nor about good things, for if these be done negligently, they are no longer good. Therefore it seems that negligence is not a special vice.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that negligence is not opposed to prudence. For negligence seems to be the same as idleness or laziness, which belongs to sloth, according to Gregory (Moral. xxxi, 45). Now sloth is not opposed to prudence, but to charity, as stated above (Q. 35, A. 3). Therefore negligence is not opposed to prudence.

Obj. 2: Further, every sin of omission seems to be due to negligence. But sins of omission are not opposed to prudence, but to the executive moral virtues. Therefore negligence is not opposed to prudence.

Obj. 3: Further, imprudence relates to some act of reason. But negligence does not imply a defect of counsel, for that is
precipitation,
nor a defect of judgment, since that is thoughtlessness, nor a defect of command, because that is inconstancy. Therefore negligence does not pertain to imprudence.

Obj. 4: Further, it is written (Eccles. 7:19): "He that feareth God, neglecteth nothing." But every sin is excluded by the opposite virtue. Therefore negligence is opposed to fear rather than to prudence.

A: [Reply to Obj. 1 not found/parsed]
Q: Objection 1: It would seem that negligence cannot be a mortal sin. For a gloss of Gregory [*Moral. ix. 34] on Job 9:28, "I feared all my works," etc. says that "too little love of God aggravates the former," viz. negligence. But wherever there is mortal sin, the love of God is done away with altogether. Therefore negligence is not a mortal sin.

Obj. 2: Further, a gloss on Ecclus. 7:34, "For thy negligences purify thyself with a few," says: "Though the offering be small it cleanses the negligences of many sins." Now this would not be, if negligence were a mortal sin. Therefore negligence is not a mortal sin.

Obj. 3: Further, under the law certain sacrifices were prescribed for mortal sins, as appears from the book of Leviticus. Yet no sacrifice was prescribed for negligence. Therefore negligence is not a mortal sin.

A: [Reply to Obj. 1 not found/parsed]