Thomas Aquinas, Summa Theologiae

Objection 1: It would seem that memory is not a part of prudence. For memory, as the Philosopher proves (De Memor. et Remin. i), is in the sensitive part of the soul: whereas prudence is in the rational part (Ethic. vi, 5). Therefore memory is not a part of prudence.

Objection 2: Further, prudence is acquired and perfected by experience, whereas memory is in us from nature. Therefore memory is not a part of prudence.

Objection 3: Further, memory regards the past, whereas prudence regards future matters of action, about which counsel is concerned, as stated in Ethic. vi, 2,7. Therefore memory is not a part of prudence.

On the contrary, Tully (De Invent. Rhet. ii, 53) places memory among the parts of prudence.

I answer that, Prudence regards contingent matters of action, as stated above (Question 47, Article 5). Now in such like matters a man can be directed, not by those things that are simply and necessarily true, but by those which occur in the majority of cases: because principles must be proportionate to their conclusions, and "like must be concluded from like" (Ethic. vi ). But we need experience to discover what is true in the majority of cases: wherefore the Philosopher says (Ethic. ii, 1) that "intellectual virtue is engendered and fostered by experience and time." Now experience is the result of many memories as stated in Metaph. i, 1, and therefore prudence requires the memory of many things. Hence memory is fittingly accounted a part of prudence.

Reply to Objection 1: As stated above (Question 47, Articles 3,6), prudence applies universal knowledge to particulars which are objects of sense: hence many things belonging to the sensitive faculties are requisite for prudence, and memory is one of them.

Reply to Objection 2: Just as aptitude for prudence is in our nature, while its perfection comes through practice or grace, so too, as Tully says in his Rhetoric , memory not only arises from nature, but is also aided by art and diligence.

There are four things whereby a man perfects his memory. First, when a man wishes to remember a thing, he should take some suitable yet somewhat unwonted illustration of it, since the unwonted strikes us more, and so makes a greater and stronger impression on the mind; the mind; and this explains why we remember better what we saw when we were children. Now the reason for the necessity of finding these illustrations or images, is that simple and spiritual impressions easily slip from the mind, unless they be tied as it were to some corporeal image, because human knowledge has a greater hold on sensible objects. For this reason memory is assigned to the sensitive part of the soul. Secondly, whatever a man wishes to retain in his memory he must carefully consider and set in order, so that he may pass easily from one memory to another. Hence the Philosopher says (De Memor. et Remin. ii): "Sometimes a place brings memories back to us: the reason being that we pass quickly from the one to the other." Thirdly, we must be anxious and earnest about the things we wish to remember, because the more a thing is impressed on the mind, the less it is liable to slip out of it. Wherefore Tully says in his Rhetoric that "anxiety preserves the figures of images entire." Fourthly, we should often reflect on the things we wish to remember. Hence the Philosopher says (De Memoria i) that "reflection preserves memories," because as he remarks (De Memoria ii) "custom is a second nature": wherefore when we reflect on a thing frequently, we quickly call it to mind, through passing from one thing to another by a kind of natural order.

Reply to Objection 3: It behooves us to argue, as it were, about the future from the past; wherefore memory of the past is necessary in order to take good counsel for the future.

Articulus 1

Argumentum 1

Ad primum sic proceditur. Videtur quod memoria non sit pars prudentiae. Memoria enim, ut probat philosophus, est in parte animae sensitiva. Prudentia autem est in ratiocinativa; ut patet in VI ethic..

Ergo memoria non est pars prudentiae.

Argumentum 2

Praeterea, prudentia per exercitium acquiritur et proficit.

Sed memoria inest nobis a natura.

Ergo memoria non est pars prudentiae.

Argumentum 3

Praeterea, memoria est praeteritorum. Prudentia autem futurorum operabilium, de quibus est consilium, ut dicitur in VI ethic..

Ergo memoria non est pars prudentiae.

Sed Contra

Sed contra est quod tullius, in II rhet., ponit memoriam inter partes prudentiae.

Corpus

Respondeo dicendum quod prudentia est circa contingentia operabilia, sicut dictum est.

In his autem non potest homo dirigi per ea quae sunt simpliciter et ex necessitate vera, sed ex his quae ut in pluribus accidunt, oportet enim principia conclusionibus esse proportionata, et ex talibus talia concludere, ut dicitur in VI ethic..

Quid autem in pluribus sit verum oportet per experimentum considerare, unde et in II ethic. Philosophus dicit quod virtus intellectualis habet generationem et augmentum ex experimento et tempore.

Experimentum autem est ex pluribus memoriis; ut patet in I metaphys..

Unde consequens est quod ad prudentiam requiritur plurium memoriam habere.

Unde convenienter memoria ponitur pars prudentiae.

Ad 1

Ad primum ergo dicendum quod quia, sicut dictum est, prudentia applicat universalem cognitionem ad particularia, quorum est sensus, inde multa quae pertinent ad partem sensitivam requiruntur ad prudentiam. Inter quae est memoria.

Ad 2

Ad secundum dicendum quod sicut prudentia aptitudinem quidem habet ex natura, sed eius complementum est ex exercitio vel gratia ita etiam, ut tullius dicit, in sua rhetorica, memoria non solum a natura proficiscitur, sed etiam habet plurimum artis et industriae.

Et sunt quatuor per quae homo proficit in bene memorando. Quorum primum est ut eorum quae vult memorari quasdam similitudines assumat convenientes, nec tamen omnino consuetas, quia ea quae sunt inconsueta magis miramur, et sic in eis animus magis et vehementius detinetur; ex quo fit quod eorum quae in pueritia vidimus magis memoremur. Ideo autem necessaria est huiusmodi similitudinum vel imaginum adinventio, quia intentiones simplices et spirituales facilius ex anima elabuntur nisi quibusdam similitudinibus corporalibus quasi alligentur, quia humana cognitio potentior est circa sensibilia. Unde et memorativa ponitur in parte sensitiva. Secundo, oportet ut homo ea quae memoriter vult tenere sua consideratione ordinate disponat, ut ex uno memorato facile ad aliud procedatur.

Unde philosophus dicit, in libro de mem., a locis videntur reminisci aliquando, causa autem est quia velociter ab alio in aliud veniunt.

Tertio, oportet ut homo sollicitudinem apponat et affectum adhibeat ad ea quae vult memorari, quia quo aliquid magis fuerit impressum animo, eo minus elabitur.

Unde et tullius dicit, in sua rhetorica, quod sollicitudo conservat integras simulacrorum figuras.

Quarto, oportet quod ea frequenter meditemur quae volumus memorari.

Unde philosophus dicit, in libro de mem., quod meditationes memoriam salvant, quia, ut in eodem libro dicitur, consuetudo est quasi natura; unde quae multoties intelligimus cito reminiscimur, quasi naturali quodam ordine ab uno ad aliud procedentes.

Ad 3

Ad tertium dicendum quod ex praeteritis oportet nos quasi argumentum sumere de futuris. Et ideo memoria praeteritorum necessaria est ad bene consiliandum de futuris.