Whether the Habits of the Speculative Intellect Are Virtues?
Objection 1: It would seem that the habits of the speculative
intellect are not virtues. For virtue is an operative habit, as we
have said above (Q. 55, A. 2). But speculative habits are not
operative: for speculative matter is distinct from practical, i.e.
operative matter. Therefore the habits of the speculative intellect
are not virtues.
Obj. 2: Further, virtue is about those things by which man is made
happy or blessed: for "happiness is the reward of virtue" (Ethic. i,
9). Now intellectual habits do not consider human acts or other human
goods, by which man acquires happiness, but rather things pertaining
to nature or to God. Therefore such like habits cannot be called
virtues.
Obj. 3: Further, science is a speculative habit. But science and
virtue are distinct from one another as genera which are not
subalternate, as the Philosopher proves in _Topic._ iv. Therefore
speculative habits are not virtues.
_On the contrary,_ The speculative habits alone consider necessary
things which cannot be otherwise than they are. Now the Philosopher
(Ethic. vi, 1) places certain intellectual virtues in that part of
the soul which considers necessary things that cannot be otherwise
than they are. Therefore the habits of the speculative intellect are
virtues.
_I answer that,_ Since every virtue is ordained to some good, as
stated above (Q. 55, A. 3), a habit, as we have already observed (Q.
56, A. 3), may be called a virtue for two reasons: first, because it
confers aptness in doing good; secondly, because besides aptness, it
confers the right use of it. The latter condition, as above stated
(Q. 55, A. 3), belongs to those habits alone which affect the
appetitive part of the soul: since it is the soul's appetitive power
that puts all the powers and habits to their respective uses.
Since, then, the habits of the speculative intellect do not perfect
the appetitive part, nor affect it in any way, but only the
intellective part; they may indeed be called virtues in so far as
they confer aptness for a good work, viz. the consideration of truth
(since this is the good work of the intellect): yet they are not
called virtues in the second way, as though they conferred the right
use of a power or habit. For if a man possess a habit of speculative
science, it does not follow that he is inclined to make use of it,
but he is made able to consider the truth in those matters of which
he has scientific knowledge: that he make use of the knowledge which
he has, is due to the motion of his will. Consequently a virtue which
perfects the will, as charity or justice, confers the right use of
these speculative habits. And in this way too there can be merit in
the acts of these habits, if they be done out of charity: thus
Gregory says (Moral. vi) that the "contemplative life has greater
merit than the active life."
Reply Obj. 1: Work is of two kinds, exterior and interior.
Accordingly the practical or active faculty which is contrasted with
the speculative faculty, is concerned with exterior work, to which
the speculative habit is not ordained. Yet it is ordained to the
interior act of the intellect which is to consider the truth. And in
this way it is an operative habit.
Reply Obj. 2: Virtue is about certain things in two ways. In the
first place a virtue is about its object. And thus these speculative
virtues are not about those things whereby man is made happy; except
perhaps, in so far as the word "whereby" indicates the efficient
cause or object of complete happiness, i.e. God, Who is the supreme
object of contemplation. Secondly, a virtue is said to be about its
acts: and in this sense the intellectual virtues are about those
things whereby a man is made happy; both because the acts of these
virtues can be meritorious, as stated above, and because they are a
kind of beginning of perfect bliss, which consists in the
contemplation of truth, as we have already stated (Q. 3, A. 7).
Reply Obj. 3: Science is contrasted with virtue taken in the second
sense, wherein it belongs to the appetitive faculty.
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