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. _______________________
TENTH ARTICLE [II-II, Q. 47, Art. 10]
Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that prudence does not extend to the governing of many, but only to the government of oneself. For the Philosopher says (Ethic. v, 1) that virtue directed to the common good is justice. But prudence differs from justice. Therefore prudence is not directed to the common good.
Obj. 2: Further, he seems to be prudent, who seeks and does good for himself. Now those who seek the common good often neglect their own. Therefore they are not prudent.