Reply Obj. 2: When a man does a good deed, not of his own counsel, but moved by that of another, his deed is not yet quite perfect, as regards his reason in directing him and his appetite in moving him. Wherefore, if he do a good deed, he does not do well simply; and yet this is required in order that he may lead a good life.
Reply Obj. 3: As stated in Ethic. vi, 2, truth is not the same for the practical as for the speculative intellect. Because the truth of the speculative intellect depends on conformity between the intellect and the thing. And since the intellect cannot be infallibly in conformity with things in contingent matters, but only in necessary matters, therefore no speculative habit about contingent things is an intellectual virtue, but only such as is about necessary things. On the other hand, the truth of the practical intellect depends on conformity with right appetite. This conformity has no place in necessary matters, which are not affected by the human will; but only in contingent matters which can be effected by us, whether they be matters of interior action, or the products of external work. Hence it is only about contingent matters that an intellectual virtue is assigned to the practical intellect, viz. art, as regards things to be made, and prudence, as regards things to be done. ________________________
SIXTH ARTICLE [I-II, Q. 57, Art. 6]
Whether "Eubulia," "Synesis," and "Gnome" Are Virtues Annexed to
Prudence?
Objection 1: It would seem that "eubulia, synesis, and gnome" are unfittingly assigned as virtues annexed to prudence. For eubulia is "a habit whereby we take good counsel" (Ethic. vi, 9). Now it "belongs to prudence to take good counsel," as stated (Ethic. vi, 9). Therefore eubulia is not a virtue annexed to prudence, but rather is prudence itself.
Obj. 2: Further, it belongs to the higher to judge the lower. The highest virtue would therefore seem to be the one whose act is judgment. Now synesis enables us to judge well. Therefore synesis is not a virtue annexed to prudence, but rather is a principal virtue.
Obj. 3: Further, just as there are various matters to pass judgment on, so are there different points on which one has to take counsel. But there is one virtue referring to all matters of counsel. Therefore, in order to judge well of what has to be done, there is no need, besides synesis, of the virtue of gnome.
Obj. 4: Further, Cicero (De Invent. Rhet. iii) mentions three other parts of prudence; viz. "memory of the past, understanding of the present, and foresight of the future." Moreover, Macrobius (Super Somn. Scip. 1) mentions yet others: viz. "caution, docility," and the like. Therefore it seems that the above are not the only virtues annexed to prudence.
On the contrary, stands the authority of the Philosopher (Ethic. vi, 9, 10, 11), who assigns these three virtues as being annexed to prudence.
I answer that, Wherever several powers are subordinate to one another, that power is the highest which is ordained to the highest act. Now there are three acts of reason in respect of anything done by man: the first of these is counsel; the second, judgment; the third, command. The first two correspond to those acts of the speculative intellect, which are inquiry and judgment, for counsel is a kind of inquiry: but the third is proper to the practical intellect, in so far as this is ordained to operation; for reason does not have to command in things that man cannot do. Now it is evident that in things done by man, the chief act is that of command, to which all the rest are subordinate. Consequently, that virtue which perfects the command, viz. prudence, as obtaining the highest place, has other secondary virtues annexed to it, viz. eustochia, which perfects counsel; and synesis and gnome, which are parts of prudence in relation to judgment, and of whose distinction we shall speak further on (ad 3).