Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that prudence appoints the end to moral virtues. Since prudence is in the reason, while moral virtue is in the appetite, it seems that prudence stands in relation to moral virtue, as reason to the appetite. Now reason appoints the end to the appetitive power. Therefore prudence appoints the end to the moral virtues.

Objection 2: Further, man surpasses irrational beings by his reason, but he has other things in common with them. Accordingly the other parts of man are in relation to his reason, what man is in relation to irrational creatures. Now man is the end of irrational creatures, according to Polit. i, 3. Therefore all the other parts of man are directed to reason as to their end. But prudence is "right reason applied to action," as stated above (Article 2). Therefore all actions are directed to prudence as their end. Therefore prudence appoints the end to all moral virtues.

Objection 3: Further, it belongs to the virtue, art, or power that is concerned about the end, to command the virtues or arts that are concerned about the means. Now prudence disposes of the other moral virtues, and commands them. Therefore it appoints their end to them.

On the contrary, The Philosopher says (Ethic. vi, 12) that "moral virtue ensures the rectitude of the intention of the end, while prudence ensures the rectitude of the means." Therefore it does not belong to prudence to appoint the end to moral virtues, but only to regulate the means.

I answer that, The end of moral virtues is human good. Now the good of the human soul is to be in accord with reason, as Dionysius declares (Div. Nom. iv). Wherefore the ends of moral virtue must of necessity pre-exist in the reason.

Now, just as, in the speculative reason, there are certain things naturally known, about which is "understanding," and certain things of which we obtain knowledge through them, viz. conclusions, about which is "science," so in the practical reason, certain things pre-exist, as naturally known principles, and such are the ends of the moral virtues, since the end is in practical matters what principles are in speculative matters, as stated above (Question 23, Article 7, ad 2; 1.2, Question 13, Article 3); while certain things are in the practical reason by way of conclusions, and such are the means which we gather from the ends themselves. About these is prudence, which applies universal principles to the particular conclusions of practical matters. Consequently it does not belong to prudence to appoint the end to moral virtues, but only to regulate the means.

Reply to Objection 1: Natural reason known by the name of "synderesis" appoints the end to moral virtues, as stated above (1, Question 79, Article 12): but prudence does not do this for the reason given above.

This suffices for the Reply to the Second Objection.

Reply to Objection 3: The end concerns the moral virtues, not as though they appointed the end, but because they tend to the end which is appointed by natural reason. In this they are helped by prudence, which prepares the way for them, by disposing the means. Hence it follows that prudence is more excellent than the moral virtues, and moves them: yet "synderesis" moves prudence, just as the understanding of principles moves science.

Articulus 6

Argumentum 1

Ad sextum sic proceditur. Videtur quod prudentia praestituat finem virtutibus moralibus. Cum enim prudentia sit in ratione, virtus autem moralis in VI appetitiva, videtur quod hoc modo se habeat prudentia ad virtutem moralem sicut ratio ad vim appetitivam.

Sed ratio praestituit finem potentiae appetitivae.

Ergo prudentia praestituit finem virtutibus moralibus.

Argumentum 2

Praeterea, homo excedit res irrationales secundum rationem, sed secundum alia cum eis communicat. Sic igitur se habent aliae partes hominis ad rationem sicut se habent creaturae irrationales ad hominem. Sed homo est finis creaturarum irrationalium ut dicitur in I politic.

Ergo omnes aliae partes hominis ordinantur ad rationem sicut ad finem. Sed prudentia est recta ratio agibilium, ut dictum est.

Ergo omnia agibilia ordinantur ad prudentiam sicut ad finem.

Ipsa ergo praestituit finem omnibus virtutibus moralibus.

Argumentum 3

Praeterea, proprium est virtutis vel artis seu potentiae ad quam pertinet finis ut praecipiat aliis virtutibus seu artibus ad quas pertinent ea quae sunt ad finem.

Sed prudentia disponit de aliis virtutibus moralibus et praecipit eis. Ergo praestituit eis finem.

Sed Contra

Sed contra est quod philosophus dicit, in VI ethic., quod virtus moralis intentionem finis facit rectam, prudentia autem quae ad hanc.

Ergo ad prudentiam non pertinet praestituere finem virtutibus moralibus, sed solum disponere de his quae sunt ad finem.

Corpus

Respondeo dicendum quod finis virtutum Moralium est bonum humanum bonum autem humanae animae est secundum rationem esse; ut patet per dionysium, IV cap. De div. Nom..

Unde necesse est quod fines Moralium virtutum praeexistant in ratione. Sicut autem in ratione speculativa sunt quaedam ut naturaliter nota, quorum est intellectus; et quaedam quae per illa innotescunt, scilicet conclusiones, quarum est scientia, ita in ratione practica praeexistunt quaedam ut principia naturaliter nota, et huiusmodi sunt fines virtutum Moralium, quia finis se habet in operabilibus sicut principium in speculativis, ut supra habitum est; et quaedam sunt in ratione practica ut conclusiones, et huiusmodi sunt ea quae sunt ad finem, in quae pervenimus ex ipsis finibus. Et horum est prudentia, applicans universalia principia ad particulares conclusiones operabilium. Et ideo ad prudentiam non pertinet praestituere finem virtutibus moralibus, sed solum disponere de his quae sunt ad finem.

Ad 1

Ad primum ergo dicendum quod virtutibus moralibus praestituit finem ratio naturalis quae dicitur synderesis, ut in primo habitum est, non autem prudentia, ratione iam dicta.

Ad 2

Et per hoc etiam patet responsio ad secundum.

Ad 3

Ad tertium dicendum quod finis non pertinet ad virtutes morales tanquam ipsae praestituant finem, sed quia tendunt in finem a ratione naturali praestitutum. Ad quod iuvantur per prudentiam, quae eis viam parat, disponendo ea quae sunt ad finem. Unde relinquitur quod prudentia sit nobilior virtutibus moralibus, et moveat eas. Sed synderesis movet prudentiam, sicut intellectus principiorum scientiam.