Whether Wisdom Is the Greatest of the Intellectual Virtues?
Objection 1: It would seem that wisdom is not the greatest of the
intellectual virtues. Because the commander is greater than the one
commanded. Now prudence seems to command wisdom, for it is stated in
_Ethic._ i, 2 that political science, which belongs to prudence
(Ethic. vi, 8), "orders that sciences should be cultivated in states,
and to which of these each individual should devote himself, and to
what extent." Since, then, wisdom is one of the sciences, it seems
that prudence is greater than wisdom.
Obj. 2: Further, it belongs to the nature of virtue to direct man to
happiness: because virtue is "the disposition of a perfect thing to
that which is best," as stated in _Phys._ vii, text. 17. Now prudence
is "right reason about things to be done," whereby man is brought to
happiness: whereas wisdom takes no notice of human acts, whereby man
attains happiness. Therefore prudence is a greater virtue than wisdom.
Obj. 3: Further, the more perfect knowledge is, the greater it seems
to be. Now we can have more perfect knowledge of human affairs, which
are the subject of science, than of Divine things, which are the
object of wisdom, which is the distinction given by Augustine (De
Trin. xii, 14): because Divine things are incomprehensible, according
to Job 26:26: "Behold God is great, exceeding our knowledge."
Therefore science is a greater virtue than wisdom.
Obj. 4: Further, knowledge of principles is more excellent than
knowledge of conclusions. But wisdom draws conclusions from
indemonstrable principles which are the object of the virtue of
understanding, even as other sciences do. Therefore understanding is
a greater virtue than wisdom.
_On the contrary,_ The Philosopher says (Ethic. vi, 7) that wisdom is
"the head" among "the intellectual virtues."
_I answer that,_ As stated above (A. 3), the greatness of a virtue,
as to its species, is taken from its object. Now the object of wisdom
surpasses the objects of all the intellectual virtues: because wisdom
considers the Supreme Cause, which is God, as stated at the beginning
of the _Metaphysics._ And since it is by the cause that we judge of
an effect, and by the higher cause that we judge of the lower
effects; hence it is that wisdom exercises judgment over all the
other intellectual virtues, directs them all, and is the architect of
them all.
Reply Obj. 1: Since prudence is about human affairs, and wisdom about
the Supreme Cause, it is impossible for prudence to be a greater
virtue than wisdom, "unless," as stated in _Ethic._ vi, 7, "man were
the greatest thing in the world." Wherefore we must say, as stated in
the same book (Ethic. vi), that prudence does not command wisdom, but
vice versa: because "the spiritual man judgeth all things; and he
himself is judged by no man" (1 Cor. 2:15). For prudence has no
business with supreme matters which are the object of wisdom: but its
command covers things directed to wisdom, viz. how men are to obtain
wisdom. Wherefore prudence, or political science, is, in this way,
the servant of wisdom; for it leads to wisdom, preparing the way for
her, as the doorkeeper for the king.
Reply Obj. 2: Prudence considers the means of acquiring happiness,
but wisdom considers the very object of happiness, viz. the Supreme
Intelligible. And if indeed the consideration of wisdom were perfect
in respect of its object, there would be perfect happiness in the act
of wisdom: but as, in this life, the act of wisdom is imperfect in
respect of its principal object, which is God, it follows that the
act of wisdom is a beginning or participation of future happiness, so
that wisdom is nearer than prudence to happiness.
Reply Obj. 3: As the Philosopher says (De Anima i, text. 1), "one
knowledge is preferable to another, either because it is about a
higher object, or because it is more certain." Hence if the objects
be equally good and sublime, that virtue will be greater which
possesses more certain knowledge. But a virtue which is less certain
about a higher and better object, is preferable to that which is more
certain about an object of inferior degree. Wherefore the Philosopher
says (De Coelo ii, text. 60) that "it is a great thing to be able to
know something about celestial beings, though it be based on weak and
probable reasoning"; and again (De Part. Animal. i, 5) that "it is
better to know a little about sublime things, than much about mean
things." Accordingly wisdom, to which knowledge about God pertains,
is beyond the reach of man, especially in this life, so as to be his
possession: for this "belongs to God alone" (Metaph. i, 2): and yet
this little knowledge about God which we can have through wisdom is
preferable to all other knowledge.
Reply Obj. 4: The truth and knowledge of indemonstrable principles
depends on the meaning of the terms: for as soon as we know what is a
whole, and what is a part, we know at once that every whole is
greater than its part. Now to know the meaning of being and
non-being, of whole and part, and of other things consequent to
being, which are the terms whereof indemonstrable principles are
constituted, is the function of wisdom: since universal being is the
proper effect of the Supreme Cause, which is God. And so wisdom makes
use of indemonstrable principles which are the object of
understanding, not only by drawing conclusions from them, as other
sciences do, but also by passing its judgment on them, and by
vindicating them against those who deny them. Hence it follows that
wisdom is a greater virtue than understanding.
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