Reply Obj. 2: It is possible, by the acts of all the moral virtues, for one to direct one's neighbor to good by example: and this is what Gregory here ascribes to the active life.
Reply Obj. 3: Even as the virtue that is directed to the end of another virtue passes, as it were, into the species of the latter virtue, so again when a man makes use of things pertaining to the active life, merely as dispositions to contemplation, such things are comprised under the contemplative life. On the other hand, when we practice the works of the moral virtues, as being good in themselves, and not as dispositions to the contemplative life, the moral virtues belong to the active life.
It may also be replied, however, that the active life is a disposition to the contemplative life. _______________________
SECOND ARTICLE [II-II, Q. 181, Art. 2]
Whether Prudence Pertains to the Active Life?
Objection 1: It would seem that prudence does not pertain to the active life. For just as the contemplative life belongs to the cognitive power, so the active life belongs to the appetitive power. Now prudence belongs not to the appetitive but to the cognitive power. Therefore prudence does not belong to the active life.
Obj. 2: Further, Gregory says (Hom. xiv in Ezech.) that the "active life being occupied with work, sees less," wherefore it is signified by Lia who was blear-eyed. But prudence requires clear eyes, so that one may judge aright of what has to be done. Therefore it seems that prudence does not pertain to the active life.
Obj. 3: Further, prudence stands between the moral and the intellectual virtues. Now just as the moral virtues belong to the active life, as stated above (A. 1), so do the intellectual virtues pertain to the contemplative life. Therefore it would seem that prudence pertains neither to the active nor to the contemplative life, but to an intermediate kind of life, of which Augustine makes mention (De Civ. Dei xix, 2, 3, 19).
On the contrary, The Philosopher says (Ethic. x, 8) that prudence pertains to active happiness, to which the moral virtues belong.
I answer that, As stated above (A. 1, ad 3; I-II, Q. 18, A. 6), if one thing be directed to another as its end, it is drawn, especially in moral matters, to the species of the thing to which it is directed: for instance "he who commits adultery that he may steal, is a thief rather than an adulterer," according to the Philosopher (Ethic. v, 2). Now it is evident that the knowledge of prudence is directed to the works of the moral virtues as its end, since it is "right reason applied to action" (Ethic. vi, 5); so that the ends of the moral virtues are the principles of prudence, as the Philosopher says in the same book. Accordingly, as it was stated above (A. 1, ad 3) that the moral virtues in one who directs them to the quiet of contemplation belong to the contemplative life, so the knowledge of prudence, which is of itself directed to the works of the moral virtues, belongs directly to the active life, provided we take prudence in its proper sense as the Philosopher speaks of it.