Whether Prudence Appoints the End to Moral Virtues?
Objection 1: It would seem that prudence appoints the end to moral
virtues. Since prudence is in the reason, while moral virtue is in
the appetite, it seems that prudence stands in relation to moral
virtue, as reason to the appetite. Now reason appoints the end to the
appetitive power. Therefore prudence appoints the end to the moral
virtues.
Obj. 2: Further, man surpasses irrational beings by his reason, but
he has other things in common with them. Accordingly the other parts
of man are in relation to his reason, what man is in relation to
irrational creatures. Now man is the end of irrational creatures,
according to _Polit._ i, 3. Therefore all the other parts of man are
directed to reason as to their end. But prudence is "right reason
applied to action," as stated above (A. 2). Therefore all actions are
directed to prudence as their end. Therefore prudence appoints the
end to all moral virtues.
Obj. 3: Further, it belongs to the virtue, art, or power that is
concerned about the end, to command the virtues or arts that are
concerned about the means. Now prudence disposes of the other moral
virtues, and commands them. Therefore it appoints their end to them.
_On the contrary,_ The Philosopher says (Ethic. vi, 12) that "moral
virtue ensures the rectitude of the intention of the end, while
prudence ensures the rectitude of the means." Therefore it does not
belong to prudence to appoint the end to moral virtues, but only to
regulate the means.
_I answer that,_ The end of moral virtues is human good. Now the good
of the human soul is to be in accord with reason, as Dionysius
declares (Div. Nom. iv). Wherefore the ends of moral virtue must of
necessity pre-exist in the reason.
Now, just as, in the speculative reason, there are certain things
naturally known, about which is _understanding,_ and certain things
of which we obtain knowledge through them, viz. conclusions, about
which is _science,_ so in the practical reason, certain things
pre-exist, as naturally known principles, and such are the ends of
the moral virtues, since the end is in practical matters what
principles are in speculative matters, as stated above (Q. 23, A. 7,
ad 2; I-II, Q. 13, A. 3); while certain things are in the practical
reason by way of conclusions, and such are the means which we gather
from the ends themselves. About these is prudence, which applies
universal principles to the particular conclusions of practical
matters. Consequently it does not belong to prudence to appoint the
end to moral virtues, but only to regulate the means.
Reply Obj. 1: Natural reason known by the name of _synderesis_
appoints the end to moral virtues, as stated above (I, Q. 79, A. 12):
but prudence does not do this for the reason given above.
This suffices for the Reply to the Second Objection.
Reply Obj. 3: The end concerns the moral virtues, not as though they
appointed the end, but because they tend to the end which is
appointed by natural reason. In this they are helped by prudence,
which prepares the way for them, by disposing the means. Hence it
follows that prudence is more excellent than the moral virtues, and
moves them: yet _synderesis_ moves prudence, just as the
understanding of principles moves science.
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