Whether the Moral Virtues Are Better Than the Intellectual Virtues?
Objection 1: It would seem that the moral virtues are better than the
intellectual. Because that which is more necessary, and more lasting,
is better. Now the moral virtues are "more lasting even than the
sciences" (Ethic. i) which are intellectual virtues: and, moreover,
they are more necessary for human life. Therefore they are preferable
to the intellectual virtues.
Obj. 2: Further, virtue is defined as "that which makes its possessor
good." Now man is said to be good in respect of moral virtue, and art
in respect of intellectual virtue, except perhaps in respect of
prudence alone. Therefore moral is better than intellectual virtue.
Obj. 3: Further, the end is more excellent than the means. But
according to _Ethic._ vi, 12, "moral virtue gives right intention of
the end; whereas prudence gives right choice of the means." Therefore
moral virtue is more excellent than prudence, which is the
intellectual virtue that regards moral matters.
_On the contrary,_ Moral virtue is in that part of the soul which is
rational by participation; while intellectual virtue is in the
essentially rational part, as stated in _Ethic._ i, 13. Now rational
by essence is more excellent than rational by participation.
Therefore intellectual virtue is better than moral virtue.
_I answer that,_ A thing may be said to be greater or less in two
ways: first, simply; secondly, relatively. For nothing hinders
something from being better simply, e.g. "learning than riches," and
yet not better relatively, i.e. "for one who is in want" [*Aristotle,
_Topic._ iii.]. Now to consider a thing simply is to consider it in
its proper specific nature. Accordingly, a virtue takes its species
from its object, as explained above (Q. 54, A. 2; Q. 60, A. 1).
Hence, speaking simply, that virtue is more excellent, which has the
more excellent object. Now it is evident that the object of the
reason is more excellent than the object of the appetite: since the
reason apprehends things in the universal, while the appetite tends
to things themselves, whose being is restricted to the particular.
Consequently, speaking simply, the intellectual virtues, which
perfect the reason, are more excellent than the moral virtues, which
perfect the appetite.
But if we consider virtue in its relation to act, then moral virtue,
which perfects the appetite, whose function it is to move the other
powers to act, as stated above (Q. 9, A. 1), is more excellent. And
since virtue is so called from its being a principle of action, for
it is the perfection of a power, it follows again that the nature of
virtue agrees more with moral than with intellectual virtue, though
the intellectual virtues are more excellent habits, simply speaking.
Reply Obj. 1: The moral virtues are more lasting than the
intellectual virtues, because they are practised in matters
pertaining to the life of the community. Yet it is evident that the
objects of the sciences, which are necessary and invariable, are more
lasting than the objects of moral virtue, which are certain
particular matters of action. That the moral virtues are more
necessary for human life, proves that they are more excellent, not
simply, but relatively. Indeed, the speculative intellectual virtues,
from the very fact that they are not referred to something else, as a
useful thing is referred to an end, are more excellent. The reason
for this is that in them we have a kind of beginning of that
happiness which consists in the knowledge of truth, as stated above
(Q. 3, A. 6).
Reply Obj. 2: The reason why man is said to be good simply, in
respect of moral virtue, but not in respect of intellectual virtue,
is because the appetite moves the other powers to their acts, as
stated above (Q. 56, A. 3). Wherefore this argument, too, proves
merely that moral virtue is better relatively.
Reply Obj. 3: Prudence directs the moral virtues not only in the
choice of the means, but also in appointing the end. Now the end of
each moral virtue is to attain the mean in the matter proper to that
virtue; which mean is appointed according to the right ruling of
prudence, as stated in _Ethic._ ii, 6; vi, 13.
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