Whether a Part of Prudence Should Be Reckoned to Be Domestic?
Objection 1: It would seem that domestic should not be reckoned a
part of prudence. For, according to the Philosopher (Ethic. vi, 5)
"prudence is directed to a good life in general": whereas domestic
prudence is directed to a particular end, viz. wealth, according to
_Ethic._ i, 1. Therefore a species of prudence is not domestic.
Obj. 2: Further, as stated above (Q. 47, A. 13) prudence is only in
good people. But domestic prudence may be also in wicked people,
since many sinners are provident in governing their household.
Therefore domestic prudence should not be reckoned a species of
prudence.
Obj. 3: Further, just as in a kingdom there is a ruler and subject,
so also is there in a household. If therefore domestic like political
is a species of prudence, there should be a paternal corresponding to
regnative prudence. Now there is no such prudence. Therefore neither
should domestic prudence be accounted a species of prudence.
_On the contrary,_ The Philosopher states (Ethic. vi, 8) that there
are various kinds of prudence in the government of a multitude, "one
of which is domestic, another legislative, and another political."
_I answer that,_ Different aspects of an object, in respect of
universality and particularity, or of totality and partiality,
diversify arts and virtues; and in respect of such diversity one act
of virtue is principal as compared with another. Now it is evident
that a household is a mean between the individual and the city or
kingdom, since just as the individual is part of the household, so is
the household part of the city or kingdom. And therefore, just as
prudence commonly so called which governs the individual, is distinct
from political prudence, so must domestic prudence be distinct from
both.
Reply Obj. 1: Riches are compared to domestic prudence, not as
its last end, but as its instrument, as stated in _Polit. i, 3. On the
other hand, the end of political prudence is "a good life in general"
as regards the conduct of the household. In _Ethic._ i, 1 the
Philosopher speaks of riches as the end of political prudence, by way
of example and in accordance with the opinion of many.
Reply Obj. 2: Some sinners may be provident in certain matters
of detail concerning the disposition of their household, but not in
regard to "a good life in general" as regards the conduct of the
household, for which above all a virtuous life is required.
Reply Obj. 3: The father has in his household an authority
like that of a king, as stated in _Ethic._ viii, 10, but he has not the
full power of a king, wherefore paternal government is not reckoned a
distinct species of prudence, like regnative prudence.
_______________________