Whether _Gnome_ Is a Special Virtue?
Objection 1: It would seem that _gnome_ is not a special virtue
distinct from _synesis._ For a man is said, in respect of _synesis,_
to have good judgment. Now no man can be said to have good judgment,
unless he judge aright in all things. Therefore _synesis_ extends to
all matters of judgment, and consequently there is no other virtue of
good judgment called _gnome._
Obj. 2: Further, judgment is midway between counsel and precept. Now
there is only one virtue of good counsel, viz. _euboulia,_ and only
one virtue of good command, viz. prudence. Therefore there is only
one virtue of good judgment, viz. _synesis._
Obj. 3: Further, rare occurrences wherein there is need to depart
from the common law, seem for the most part to happen by chance, and
with such things reason is not concerned, as stated in _Phys._ ii, 5.
Now all the intellectual virtues depend on right reason. Therefore
there is no intellectual virtue about such matters.
_On the contrary,_ The Philosopher concludes (Ethic. vi, 11) that
_gnome_ is a special virtue.
_I answer that_ cognitive habits differ according to higher and lower
principles: thus in speculative matters wisdom considers higher
principles than science does, and consequently is distinguished from
it; and so must it be also in practical matters. Now it is evident
that what is beside the order of a lower principle or cause, is
sometimes reducible to the order of a higher principle; thus
monstrous births of animals are beside the order of the active
seminal force, and yet they come under the order of a higher
principle, namely, of a heavenly body, or higher still, of Divine
Providence. Hence by considering the active seminal force one could
not pronounce a sure judgment on such monstrosities, and yet this is
possible if we consider Divine Providence.
Now it happens sometimes that something has to be done which is not
covered by the common rules of actions, for instance in the case of
the enemy of one's country, when it would be wrong to give him back
his deposit, or in other similar cases. Hence it is necessary to
judge of such matters according to higher principles than the common
laws, according to which _synesis_ judges: and corresponding to such
higher principles it is necessary to have a higher virtue of
judgment, which is called _gnome,_ and which denotes a certain
discrimination in judgment.
Reply Obj. 1: _Synesis_ judges rightly about all actions that are
covered by the common rules: but certain things have to be judged
beside these common rules, as stated above.
Reply Obj. 2: Judgment about a thing should be formed from the proper
principles thereof, whereas research is made by employing also common
principles. Wherefore also in speculative matters, dialectics which
aims at research proceeds from common principles; while demonstration
which tends to judgment, proceeds from proper principles. Hence
_euboulia_ to which the research of counsel belongs is one for all,
but not so _synesis_ whose act is judicial. Command considers in all
matters the one aspect of good, wherefore prudence also is only one.
Reply Obj. 3: It belongs to Divine Providence alone to consider all
things that may happen beside the common course. On the other hand,
among men, he who is most discerning can judge a greater number of
such things by his reason: this belongs to _gnome,_ which denotes a
certain discrimination in judgment.
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