Objection 2: Further, as stated above (Q[47], A[13]) prudence is only in good people. But domestic prudence may be also in wicked people, since many sinners are provident in governing their household. Therefore domestic prudence should not be reckoned a species of prudence.
Objection 3: Further, just as in a kingdom there is a ruler and subject, so also is there in a household. If therefore domestic like political is a species of prudence, there should be a paternal corresponding to regnative prudence. Now there is no such prudence. Therefore neither should domestic prudence be accounted a species of prudence.
On the contrary, The Philosopher states (Ethic. vi, 8) that there are various kinds of prudence in the government of a multitude, "one of which is domestic, another legislative, and another political."
I answer that, Different aspects of an object, in respect of universality and particularity, or of totality and partiality, diversify arts and virtues; and in respect of such diversity one act of virtue is principal as compared with another. Now it is evident that a household is a mean between the individual and the city or kingdom, since just as the individual is part of the household, so is the household part of the city or kingdom. And therefore, just as prudence commonly so called which governs the individual, is distinct from political prudence, so must domestic prudence be distinct from both.
Reply to Objection 1: Riches are compared to domestic prudence, not as its last end, but as its instrument, as stated in Polit. i, 3. On the other hand, the end of political prudence is "a good life in general" as regards the conduct of the household. In Ethic. i, 1 the Philosopher speaks of riches as the end of political prudence, by way of example and in accordance with the opinion of many.
Reply to Objection 2: Some sinners may be provident in certain matters of detail concerning the disposition of their household, but not in regard to "a good life in general" as regards the conduct of the household, for which above all a virtuous life is required.
Reply to Objection 3: The father has in his household an authority like that of a king, as stated in Ethic. viii, 10, but he has not the full power of a king, wherefore paternal government is not reckoned a distinct species of prudence, like regnative prudence.
Whether military prudence should be reckoned a part of prudence?
Objection 1: It would seem that military prudence should not be reckoned a part of prudence. For prudence is distinct from art, according to Ethic. vi, 3. Now military prudence seems to be the art of warfare, according to the Philosopher (Ethic. iii, 8). Therefore military prudence should not be accounted a species of prudence.
Objection 2: Further, just as military business is contained under political affairs, so too are many other matters, such as those of tradesmen, craftsmen, and so forth. But there are no species of prudence corresponding to other affairs in the state. Neither therefore should any be assigned to military business.
Objection 3: Further, the soldiers' bravery counts for a great deal in warfare. Therefore military prudence pertains to fortitude rather than to prudence.
On the contrary, It is written ( Prov. 24:6 ): "War is managed by due ordering, and there shall be safety where there are many counsels." Now it belongs to prudence to take counsel. Therefore there is great need in warfare for that species of prudence which is called "military."
I answer that, Whatever things are done according to art or reason, should be made to conform to those which are in accordance with nature, and are established by the Divine Reason. Now nature has a twofold tendency: first, to govern each thing in itself, secondly, to withstand outward assailants and corruptives: and for this reason she has provided animals not only with the concupiscible faculty, whereby they are moved to that which is conducive to their well-being, but also with the irascible power, whereby the animal withstands an assailant. Therefore in those things also which are in accordance with reason, there should be not only "political" prudence, which disposes in a suitable manner such things as belong to the common good, but also a "military" prudence, whereby hostile attacks are repelled.
Reply to Objection 1: Military prudence may be an art, in so far as it has certain rules for the right use of certain external things, such as arms and horses, but in so far as it is directed to the common good, it belongs rather to prudence.
Reply to Objection 2: Other matters in the state are directed to the profit of individuals, whereas the business of soldiering is directed to the service belongs to fortitude, but the direction, protection of the entire common good.
Reply to Objection 3: The execution of military service belongs to fortitude, but the direction, especially in so far as it concerns the commander-in-chief, belongs to prudence.