I answer that, A vice or sin may be styled general in two ways; first, absolutely, because, to wit, it is general in respect of all sins; secondly, because it is general in respect of certain vices, which are its species. In the first way, a vice may be said to be general on two counts: first, essentially, because it is predicated of all sins: and in this way imprudence is not a general sin, as neither is prudence a general virtue: since it is concerned with special acts, namely the very acts of reason: secondly, by participation; and in this way imprudence is a general sin: for, just as all the virtues have a share of prudence, in so far as it directs them, so have all vices and sins a share of imprudence, because no sin can occur, without some defect in an act of the directing reason, which defect belongs to imprudence.
If, on the other hand, a sin be called general, not simply but in some particular genus, that is, as containing several species of sin, then imprudence is a general sin. For it contains various species in three ways. First, by opposition to the various subjective parts of prudence, for just as we distinguish the prudence that guides the individual, from other kinds that govern communities, as stated above (Q[48]; Q[50], A[7] ), so also we distinguish various kinds of imprudence. Secondly, in respect of the quasi-potential parts of prudence, which are virtues connected with it, and correspond to the several acts of reason. Thus, by defect of "counsel" to which (deliberating well) corresponds, "precipitation" or "temerity" is a species of imprudence; by defect of "judgment," to which (judging well according to common law) and (judging well according to general law) refer, there is "thoughtlessness"; while "inconstancy" and "negligence" correspond to the "command" which is the proper act of prudence. Thirdly, this may be taken by opposition to those things which are requisite for prudence, which are the quasi-integral parts of prudence. Since however all these things are intended for the direction of the aforesaid three acts of reason, it follows that all the opposite defects are reducible to the four parts mentioned above. Thus incautiousness and incircumspection are included in "thoughtlessness"; lack of docility, memory, or reason is referable to "precipitation"; improvidence, lack of intelligence and of shrewdness, belong to "negligence" and "inconstancy."
Reply to Objection 1: This argument considers generality by participation.
Reply to Objection 2: Since knowledge is further removed from morality than prudence is, according to their respective proper natures, it follows that ignorance has the nature of mortal sin, not of itself, but on account either of a preceding negligence, or of the consequent result, and for this reason it is reckoned one of the general causes of sin. On the other hand imprudence, by its very nature, denotes a moral vice; and for this reason it can be called a special sin.
Reply to Objection 3: When various circumstances are corrupted for the same motive, the species of sin is not multiplied: thus it is the same species of sin to take what is not one's own, where one ought not, and when one ought not. If, however, there be various motives, there are various species: for instance, if one man were to take another's property from where he ought not, so as to wrong a sacred place, this would constitute the species called sacrilege, while if another were to take another's property when he ought not, merely through the lust of possession, this would be a case of simple avarice. Hence the lack of those things which are requisite for prudence, does not constitute a diversity of species, except in so far as they are directed to different acts of reason, as stated above.
Whether precipitation is a sin included in imprudence?
Objection 1: It would seem that precipitation is not a sin included in imprudence. Imprudence is opposed to the virtue of prudence; whereas precipitation is opposed to the gift of counsel, according to Gregory, who says (Moral. ii, 49) that the gift of "counsel is given as a remedy to precipitation." Therefore precipitation is not a sin contained under imprudence.
Objection 2: Further, precipitation seemingly pertains to rashness. Now rashness implies presumption, which pertains to pride. Therefore precipitation is not a vice contained under imprudence.
Objection 3: Further, precipitation seems to denote inordinate haste. Now sin happens in counselling not only through being over hasty but also through being over slow, so that the opportunity for action passes by, and through corruption of other circumstances, as stated in Ethic. vi, 9. Therefore there is no reason for reckoning precipitation as a sin contained under imprudence, rather than slowness, or something else of the kind pertaining to inordinate counsel.
On the contrary, It is written ( Prov. 4:19 ): "The way of the wicked is darksome, they know not where they fall." Now the darksome ways of ungodliness belong to imprudence. Therefore imprudence leads a man to fall or to be precipitate.
I answer that, Precipitation is ascribed metaphorically to acts of the soul, by way of similitude to bodily movement. Now a thing is said to be precipitated as regards bodily movement, when it is brought down from above by the impulse either of its own movement or of another's, and not in orderly fashion by degrees. Now the summit of the soul is the reason, and the base is reached in the action performed by the body; while the steps that intervene by which one ought to descend in orderly fashion are "memory" of the past, "intelligence" of the present, "shrewdness" in considering the future outcome, "reasoning" which compares one thing with another, "docility" in accepting the opinions of others. He that takes counsel descends by these steps in due order, whereas if a man is rushed into action by the impulse of his will or of a passion, without taking these steps, it will be a case of precipitation. Since then inordinate counsel pertains to imprudence, it is evident that the vice of precipitation is contained under imprudence.
Reply to Objection 1: Rectitude of counsel belongs to the gift of counsel and to the virtue of prudence; albeit in different ways, as stated above (Q[52], A[2]), and consequently precipitation is opposed to both.
Reply to Objection 2: Things are said to be done rashly when they are not directed by reason: and this may happen in two ways; first through the impulse of the will or of a passion, secondly through contempt of the directing rule; and this is what is meant by rashness properly speaking, wherefore it appears to proceed from that root of pride, which refuses to submit to another's ruling. But precipitation refers to both, so that rashness is contained under precipitation, although precipitation refers rather to the first.
Reply to Objection 3: Many things have to be considered in the research of reason; hence the Philosopher declares (Ethic. vi, 9) that "one should be slow in taking counsel." Hence precipitation is more directly opposed to rectitude of counsel than over slowness is, for the latter bears a certain likeness to right counsel.
Whether thoughtlessness is a special sin included in prudence?
Objection 1: It would seem that thoughtlessness is not a special sin included in imprudence. For the Divine law does not incite us to any sin, according to Ps. 18:8, "The law of the Lord is unspotted"; and yet it incites us to be thoughtless, according to Mat. 10:19, "Take no thought how or what to speak." Therefore thoughtlessness is not a sin.
Objection 2: Further, whoever takes counsel must needs give thought to many things. Now precipitation is due to a defect of counsel and therefore to a defect of thought. Therefore precipitation is contained under thoughtlessness: and consequently thoughtlessness is not a special sin.
Objection 3: Further, prudence consists in acts of the practical reason, viz. "counsel," "judgment" about what has been counselled, and "command" [*Cf. Q[47], A[8]]. Now thought precedes all these acts, since it belongs also to the speculative intellect. Therefore thoughtlessness is not a special sin contained under imprudence.
On the contrary, It is written ( Prov. 4:25 ): "Let thy eyes look straight on, and let thine eye-lids go before thy steps." Now this pertains to prudence, while the contrary pertains to thoughtlessness. Therefore thoughtlessness is a special sin contained under imprudence.
I answer that, Thought signifies the act of the intellect in considering the truth about. something. Now just as research belongs to the reason, so judgment belongs to the intellect. Wherefore in speculative matters a demonstrative science is said to exercise judgment, in so far as it judges the truth of the results of research by tracing those results back to the first indemonstrable principles. Hence thought pertains chiefly to judgment; and consequently the lack of right judgment belongs to the vice of thoughtlessness, in so far, to wit, as one fails to judge rightly through contempt or neglect of those things on which a right judgment depends. It is therefore evident that thoughtlessness is a sin.
Reply to Objection 1: Our Lord did not forbid us to take thought, when we have the opportunity, about what we ought to do or say, but, in the words quoted, He encourages His disciples, so that when they had no opportunity of taking thought, either through lack of knowledge or through a sudden call, they should trust in the guidance of God alone, because "as we know not what to do, we can only turn our eyes to God," according to 2 Paral 20:12 : else if man, instead of doing what he can, were to be content with awaiting God's assistance, he would seem to tempt God.
Reply to Objection 2: All thought about those things of which counsel takes cognizance, is directed to the formation of a right judgment, wherefore this thought is perfected in judgment. Consequently thoughtlessness is above all opposed to the rectitude of judgment.
Reply to Objection 3: Thoughtlessness is to be taken here in relation to a determinate matter, namely, that of human action, wherein more things have to be thought about for the purpose of right judgment, than in speculative matters, because actions are about singulars.
Whether inconstancy is a vice contained under prudence?
Objection 1: It would seem that inconstancy is not a vice contained under imprudence. For inconstancy consists seemingly in a lack of perseverance in matters of difficulty. But perseverance in difficult matters belongs to fortitude. Therefore inconstancy is opposed to fortitude rather than to prudence.