(2) Whether it is a special virtue, distinct from prudence?
(3) Whether synesis is a special virtue?
(4) Whether gnome is a special virtue?
[*These three Greek words may be rendered as the faculties of deliberating well (euboulia), of judging well according to common law (synesis), and of judging well according to general law (gnome), respectively.] _______________________
FIRST ARTICLE [II-II, Q. 51, Art. 1]
Whether Euboulia Is a Virtue?
Objection 1: It would seem that euboulia is not a virtue. For, according to Augustine (De Lib. Arb. ii, 18, 19) "no man makes evil use of virtue." Now some make evil use of euboulia or good counsel, either through devising crafty counsels in order to achieve evil ends, or through committing sin in order that they may achieve good ends, as those who rob that they may give alms. Therefore euboulia is not a virtue.
Obj. 2: Further, virtue is a perfection, according to Phys. vii. But euboulia is concerned with counsel, which implies doubt and research, and these are marks of imperfection. Therefore euboulia is not a virtue.
Obj. 3: Further, virtues are connected with one another, as stated above (I-II, Q. 65). Now euboulia is not connected with the other virtues, since many sinners take good-counsel, and many godly men are slow in taking counsel. Therefore euboulia is not a virtue.
On the contrary, According to the Philosopher (Ethic. vi, 9) euboulia "is a right counselling." Now the perfection of virtue consists in right reason. Therefore euboulia is a virtue.