Objection 3: Further, reason as a power does not differ essentially from the intelligence, as stated above (FP, Q[79], A[8]). If therefore intelligence be reckoned a part of prudence, it is superfluous to add reason.
On the contrary, Macrobius [*In Somn. Scip. i], following the opinion of Plotinus, numbers reason among the parts of prudence.
I answer that, The work of prudence is to take good counsel, as stated in Ethic. vi, 7. Now counsel is a research proceeding from certain things to others. But this is the work of reason. Wherefore it is requisite for prudence that man should be an apt reasoner. And since the things required for the perfection of prudence are called requisite or quasi-integral parts of prudence, it follows that reason should be numbered among these parts.
Reply to Objection 1: Reason denotes here, not the power of reason, but its good use.
Reply to Objection 2: The certitude of reason comes from the intellect. Yet the need of reason is from a defect in the intellect, since those things in which the intellective power is in full vigor, have no need for reason, for they comprehend the truth by their simple insight, as do God and the angels. On the other hand particular matters of action, wherein prudence guides, are very far from the condition of things intelligible, and so much the farther, as they are less certain and fixed. Thus matters of art, though they are singular, are nevertheless more fixed and certain, wherefore in many of them there is no room for counsel on account of their certitude, as stated in Ethic. iii, 3. Hence, although in certain other intellectual virtues reason is more certain than in prudence, yet prudence above all requires that man be an apt reasoner, so that he may rightly apply universals to particulars, which latter are various and uncertain.
Reply to Objection 3: Although intelligence and reason are not different powers, yet they are named after different acts. For intelligence takes its name from being an intimate penetration of the truth [*Cf. SS, Q[8], A[1]], while reason is so called from being inquisitive and discursive. Hence each is accounted a part of reason as explained above (A[2]; Q[47], A[2] ,3).
Whether foresight* should be accounted a part of prudence? [*"Providentia," which may be translated either "providence" or "foresight."]
Objection 1: It would seem that foresight should not be accounted a part of prudence. For nothing is part of itself. Now foresight seems to be the same as prudence, because according to Isidore (Etym. x), "a prudent man is one who sees from afar [porro videns]": and this is also the derivation of "providentia [foresight]," according to Boethius (De Consol. v). Therefore foresight is not a part of prudence.
Objection 2: Further, prudence is only practical, whereas foresight may be also speculative, because "seeing," whence we have the word "to foresee," has more to do with speculation than operation. Therefore foresight is not a part of prudence.
Objection 3: Further, the chief act of prudence is to command, while its secondary act is to judge and to take counsel. But none of these seems to be properly implied by foresight. Therefore foresight is not part of prudence.
On the contrary stands the authority of Tully and Macrobius, who number foresight among the parts of prudence, as stated above (Q[48]).
I answer that, As stated above (Q[47], A[1], ad 2, AA[6],13), prudence is properly about the means to an end, and its proper work is to set them in due order to the end. And although certain things are necessary for an end, which are subject to divine providence, yet nothing is subject to human providence except the contingent matters of actions which can be done by man for an end. Now the past has become a kind of necessity, since what has been done cannot be undone. In like manner, the present as such, has a kind of necessity, since it is necessary that Socrates sit, so long as he sits.
Consequently, future contingents, in so far as they can be directed by man to the end of human life, are the matter of prudence: and each of these things is implied in the word foresight, for it implies the notion of something distant, to which that which occurs in the present has to be directed. Therefore foresight is part of prudence.
Reply to Objection 1: Whenever many things are requisite for a unity, one of them must needs be the principal to which all the others are subordinate. Hence in every whole one part must be formal and predominant, whence the whole has unity. Accordingly foresight is the principal of all the parts of prudence, since whatever else is required for prudence, is necessary precisely that some particular thing may be rightly directed to its end. Hence it is that the very name of prudence is taken from foresight [providentia] as from its principal part.
Reply to Objection 2: Speculation is about universal and necessary things, which, in themselves, are not distant, since they are everywhere and always, though they are distant from us, in so far as we fail to know them. Hence foresight does not apply properly to speculative, but only to practical matters.
Reply to Objection 3: Right order to an end which is included in the notion of foresight, contains rectitude of counsel, judgment and command, without which no right order to the end is possible.
Whether circumspection can be a part of prudence?
Objection 1: It would seem that circumspection cannot be a part of prudence. For circumspection seems to signify looking at one's surroundings. But these are of infinite number, and cannot be considered by the reason wherein is prudence. Therefore circumspection should not be reckoned a part of prudence.
Objection 2: Further, circumstances seem to be the concern of moral virtues rather than of prudence. But circumspection seems to denote nothing but attention to circumstances. Therefore circumspection apparently belongs to the moral virtues rather than to prudence.
Objection 3: Further, whoever can see things afar off can much more see things that are near. Now foresight enables a man to look on distant things. Therefore there is no need to account circumspection a part of prudence in addition to foresight.
On the contrary stands the authority of Macrobius, quoted above (Q[48]).
I answer that, As stated above (A[6]), it belongs to prudence chiefly to direct something aright to an end; and this is not done aright unless both the end be good, and the means good and suitable.
Since, however, prudence, as stated above (Q[47], A[3]) is about singular matters of action, which contain many combinations of circumstances, it happens that a thing is good in itself and suitable to the end, and nevertheless becomes evil or unsuitable to the end, by reason of some combination of circumstances. Thus to show signs of love to someone seems, considered in itself, to be a fitting way to arouse love in his heart, yet if pride or suspicion of flattery arise in his heart, it will no longer be a means suitable to the end. Hence the need of circumspection in prudence, viz. of comparing the means with the circumstances.
Reply to Objection 1: Though the number of possible circumstances be infinite, the number of actual circumstances is not; and the judgment of reason in matters of action is influenced by things which are few in number
Reply to Objection 2: Circumstances are the concern of prudence, because prudence has to fix them; on the other hand they are the concern of moral virtues, in so far as moral virtues are perfected by the fixing of circumstances.