Whether There Can Be Moral Without Intellectual Virtue?
Objection 1: It would seem that moral can be without intellectual
virtue. Because moral virtue, as Cicero says (De Invent. Rhet. ii) is
"a habit like a second nature in accord with reason." Now though
nature may be in accord with some sovereign reason that moves it,
there is no need for that reason to be united to nature in the same
subject, as is evident of natural things devoid of knowledge.
Therefore in a man there may be a moral virtue like a second nature,
inclining him to consent to his reason, without his reason being
perfected by an intellectual virtue.
Obj. 2: Further, by means of intellectual virtue man obtains perfect
use of reason. But it happens at times that men are virtuous and
acceptable to God, without being vigorous in the use of reason.
Therefore it seems that moral virtue can be without intellectual.
Obj. 3: Further moral virtue makes us inclined to do good works. But
some, without depending on the judgment of reason, have a natural
inclination to do good works. Therefore moral virtues can be without
intellectual virtues.
_On the contrary,_ Gregory says (Moral. xxii) that "the other
virtues, unless we do prudently what we desire to do, cannot be real
virtues." But prudence is an intellectual virtue, as stated above (Q.
57, A. 5). Therefore moral virtues cannot be without intellectual
virtues.
_I answer that,_ Moral virtue can be without some of the intellectual
virtues, viz. wisdom, science, and art; but not without understanding
and prudence. Moral virtue cannot be without prudence, because it is
a habit of choosing, i.e. making us choose well. Now in order that a
choice be good, two things are required. First, that the intention be
directed to a due end; and this is done by moral virtue, which
inclines the appetitive faculty to the good that is in accord with
reason, which is a due end. Secondly, that man take rightly those
things which have reference to the end: and this he cannot do unless
his reason counsel, judge and command aright, which is the function
of prudence and the virtues annexed to it, as stated above (Q. 57,
AA. 5, 6). Wherefore there can be no moral virtue without prudence:
and consequently neither can there be without understanding. For it
is by the virtue of understanding that we know self-evident
principles both in speculative and in practical matters. Consequently
just as right reason in speculative matters, in so far as it proceeds
from naturally known principles, presupposes the understanding of
those principles, so also does prudence, which is the right reason
about things to be done.
Reply Obj. 1: The inclination of nature in things devoid of reason is
without choice: wherefore such an inclination does not of necessity
require reason. But the inclination of moral virtue is with choice:
and consequently in order that it may be perfect it requires that
reason be perfected by intellectual virtue.
Reply Obj. 2: A man may be virtuous without having full use of reason
as to everything, provided he have it with regard to those things
which have to be done virtuously. In this way all virtuous men have
full use of reason. Hence those who seem to be simple, through lack
of worldly cunning, may possibly be prudent, according to Matt.
10:16: "Be ye therefore prudent (Douay: 'wise') as serpents, and
simple as doves."
Reply Obj. 3: The natural inclination to a good of virtue is a kind
of beginning of virtue, but is not perfect virtue. For the stronger
this inclination is, the more perilous may it prove to be, unless it
be accompanied by right reason, which rectifies the choice of fitting
means towards the due end. Thus if a running horse be blind, the
faster it runs the more heavily will it fall, and the more grievously
will it be hurt. And consequently, although moral virtue be not right
reason, as Socrates held, yet not only is it "according to right
reason," in so far as it inclines man to that which is, according to
right reason, as the Platonists maintained [*Cf. Plato, Meno xli.];
but also it needs to be "joined with right reason," as Aristotle
declares (Ethic. vi, 13).
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