Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that solicitude does not belong to
prudence. For solicitude implies disquiet, wherefore Isidore says
(Etym. x) that "a solicitous man is a restless man." Now motion
belongs chiefly to the appetitive power: wherefore solicitude does
also. But prudence is not in the appetitive power, but in the reason,
as stated above (A. 1). Therefore solicitude does not belong to
prudence.
Obj. 2: Further, the certainty of truth seems opposed to solicitude,
wherefore it is related (1 Kings 9:20) that Samuel said to Saul: "As
for the asses which were lost three days ago, be not solicitous,
because they are found." Now the certainty of truth belongs to
prudence, since it is an intellectual virtue. Therefore solicitude is
in opposition to prudence rather than belonging to it.
Obj. 3: Further, the Philosopher says (Ethic. iv, 3) the "magnanimous
man is slow and leisurely." Now slowness is contrary to solicitude.
Since then prudence is not opposed to magnanimity, for "good is not
opposed to good," as stated in the _Predicaments_ (viii) it would
seem that solicitude does not belong to prudence.
_On the contrary,_ It is written (1 Pet. 4:7): "Be prudent . . . and
watch in prayers." But watchfulness is the same as solicitude.
Therefore solicitude belongs to prudence.
_I answer that,_ According to Isidore (Etym. x), a man is said to be
solicitous through being shrewd (_solers_) and alert (_citus_), in so
far as a man through a certain shrewdness of mind is on the alert to
do whatever has to be done. Now this belongs to prudence, whose chief
act is a command about what has been already counselled and judged in
matters of action. Hence the Philosopher says (Ethic. vi, 9) that
"one should be quick in carrying out the counsel taken, but slow in
taking counsel." Hence it is that solicitude belongs properly to
prudence, and for this reason Augustine says (De Morib. Eccl. xxiv)
that "prudence keeps most careful watch and ward, lest by degrees we
be deceived unawares by evil counsel."
Reply Obj. 1: Movement belongs to the appetitive power as to the
principle of movement, in accordance however, with the direction and
command of reason, wherein solicitude consists.
Reply Obj. 2: According to the Philosopher (Ethic. i, 3), "equal
certainty should not be sought in all things, but in each matter
according to its proper mode." And since the matter of prudence is
the contingent singulars about which are human actions, the certainty
of prudence cannot be so great as to be devoid of all solicitude.
Reply Obj. 3: The magnanimous man is said to be "slow and leisurely"
not because he is solicitous about nothing, but because he is not
over-solicitous about many things, and is trustful in matters where
he ought to have trust, and is not over-solicitous about them: for
over-much fear and distrust are the cause of over-solicitude, since
fear makes us take counsel, as stated above (I-II, Q. 44, A. 2) when
we were treating of the passion of fear.
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