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• Aquinas Ethicus, Or the Moral Teaching of St. Thomas, Translated From the Summa.: Second Division, Or Secunda Secundæ.
• Question Xlvii.: of Prudence. 1
• Question Xlviii.: of the Parts of Prudence.
• Question Lv.: of the Prudence of the Flesh.
• Question Lvii.: of Right. 2
• Question Lviii.: of Justice. 1
• Question Lix.: of Injustice.
• Question Lx.: of Judgment.
• Question Lxi.: of the Parts of Justice.
• Question Lxii.: of Restitution.
• Question Lxiii.: of the Respecting of Persons.
• Question Lxiv.: of Homicide.
• Question Lxv.: of Mutilation of Members.
• Question Lxvi.: of Theft and Robbery.
• Question Lxvii.: of Injustice In a Judge.
• Question Lxviii.: of What Relates to an Unjust Accusation.
• Question Lxix.: of Sins Against Justice On the Part of the Accused.
• Question Lxx.: of Injustice In the Person of the Witness.
• Question Lxxi.: of Injustice On the Part of Counsel At Law.
• Question Lxxii.: of Injurious Language Out of Court, and First of Contumely.
• Question Lxxiii.: of Detraction.
• Question Lxxiv.: of Mischief-making.
• Question Lxxvi.: of Cursing.
• Question Lxxvii.: of Fraudulent Dealing In Buying and Selling.
• Question Lxxviii.: of the Sin of Usury That Is Committed In Loans. 3
• Question Lxxix.: of the Integral Parts of Justice, Which Are to Do Good and Turn Away From Evil.
• Question Lxxx.: of the Potential Parts of Justice.
• Question Lxxxi.: of Religion.
• Question Lxxxii.: of Devotion.
• Question Lxxxiii.: of Prayer.
• Question Lxxxiv.: of the Exterior Acts of Divine Worship.
• Question Lxxxv.: of Sacrifice.
• Question Lxxxvi.: of Offerings.
• Question Lxxxviii.: of a Vow Whereby Something Is Promised to God.
• Question Lxxxix.: of Oaths.
• Question XCI.: Of the Taking of the Divine Name to Invoke It In Prayer Or Praise.
• Question XCII.: Of Vices Opposed to Religion, and First of Superstition.
• Question XCIII.: Of the Species of Superstition; and First of Superstition By Undue Worship of the True God.
• Question XCIV.: Of Idolatry.
• Question XCV.: Of the Superstition of Divination.
• Question XCVI.: Of Superstitious Observances.
• Question XCVII.: Of Tempting God.
• Question XCVIII.: Of Perjury.
• Question XCIX.: Of Sacrilege.
• Question C.: Of Simony.
• Question CI.: Of Natural Affection.
• Question CIV.: Of Obedience.
• Question CVI.: Of Gratitude.
• Question CVII.: Of Ingratitude.
• Question CVIII.: Of Vengeance. 1
• Question CIX.: Of Truthfulness.
• Question CX.: Of Vices Opposed to Truthfulness, and First of Lying.
• Question CXI.: Of Simulation and Hypocrisy.
• Question CXII.: Of Boasting.
• Question CXIII.: Of Self-depreciation.
• Question CXIV.: Of the Friendliness That Is Called Affability.
• Question CXV.: Of Flattery.
• Question CXVI.: Of the Spirit of Contradiction.
• Question CXVII.: Of Liberality.
• Question CXVIII.: Of Covetousness.
• Question CXIX.: Of Prodigality.
• Question CXX.: Of Equity.
• Question CXXIII.: Of Fortitude.
• Question CXXIV.: Of Martyrdom.
• Question CXXV.: Of Fear.
• Question CXXVI.: Of Insensibility to Fear.
• Question CXXVII.: Of Fiery Daring. 1
• Question CXXVIII.: Of the Parts of Fortitude.
• Question CXXIX.: Of Magnanimity. 1
• Question CXXX.: Of Presumption. 1
• Question CXXXI.: Of Ambition.
• Question CXXXII.: Of Vainglory.
• Question CXXXIII.: Of Pusillanimity.
• Question CXXXIV.: Of Munificence. 2
• Question CXXXV.: Of Petty Economy.
• Question CXXXVI.: Of Patience.
• Question CXXXVII.: Of Perseverance.
• Question Cxli.: of Temperance.
• Question Cxlii.: of Vices Opposed to Temperance.
• Question Cxliii.: of the Parts of Temperance In General.
• Question Cxlv.: of Propriety.
• Question Cxlvi.: of Abstinence.
• Question Cxlvii.: of Fasting.
• Question Cxlviii.: of Gluttony.
• Question Cxlix.: of Sobriety.
• Question Cl.: of Drunkenness.
• Question Cli.: of Chastity.
• Question Clii.: of Virginity.
• Question Cliii.: of the Vice of Luxury.
• Question Cliv.: of the Parts of Luxury.
• Question Clv.: of the Potential Parts of Temperance; and First of Continence. 1
• Question Clvi.: of Incontinence.
• Question Clvii.: of Clemency and Meekness.
• Question Clviii.: of Irascibility.
• Question Clix.: of Cruelty.
• Question Clxi.: of Humility.
• Question Clxii.: of Pride.
• Question Clxvi.: of Studiousness.
• Question Clxvii.: of Curiosity.
• Question Clxviii.: of Modesty, Or Decorum, In the Outward Movements of the Body. 2
• Question Clxix.: of Modesty In Dress.
• Question Clxxxii.: of the Comparison of the Active Life With the Contemplative.
• Question Clxxxiii.: of Offices and Various States of Men In General.
• Question Clxxxiv.: of What Relates to the State of Perfection In General.
• Question Clxxxvi.: of the Things In Which the Religious State Properly Consists.
• Question Clxxxvii.: of the Things Proper For Religious to Do.
• Question Clxxxviii.: of the Variety of Religious Orders.
• Question Clxxxix.: of the Entry Into Religion.
• By the Same Author.

QUESTION XLVII.

OF PRUDENCE.1

Article XII.—Is prudence in subjects or only in superiors?

R. Prudence lies in the reason. Now reason’s proper office is to rule and govern; and therefore it is proper to every one to have reason and prudence, in so far as he has any part in ruling and governing. But to rule and govern is not the office of the subject, inasmuch as he is a subject, but rather to be ruled and governed; and therefore prudence is not the virtue of the subject as such. But because every man, inasmuch as he is reasonable, has some share in governing according to the free choice of his reason, to that extent it is proper to him to have prudence. Hence it is manifest that prudence is in the superior after the manner of a mastercraft, but in the subject after the manner of a handicraft.

§ 3. By prudence a man not only commands others, but also commands himself in the sense in which reason is said to command the lower powers.

Article XIII.—Can there be any prudence in those who live in sin?

R. Prudence may be understood in three senses. There is a false prudence, or a prudence metaphorically so called. For whereas he is prudent who arranges well what has to be done in order to a good end, he who with an evil end in view makes suitable arrangements for that end has a false prudence, inasmuch as what he takes for an end is not really good, but only has the likeness of good. In this sense, that man may be metaphorically styled a prudent burglar, who finds out suitable ways for committing burglary. Of this sort is the prudence of which the Apostle says: “The prudence of the flesh is death,”1 that, namely, which places its last end in the delight of the flesh. There is a second prudence, true indeed, because it finds out ways adapted to an end that is truly good, but withal an imperfect prudence, because the good which this prudence takes for its end in view is not the common end and aim of all human life, but of some special department of business; as when one discovers fit and suitable methods of trade or navigation, he is called a prudent trader or seaman. But the third prudence is at once true and perfect, rightly counselling, judging and commanding in view of the end and aim of all human life; and this alone is absolutely called prudence; and it cannot be in those who live in sin: whereas the first-mentioned prudence is in sinners only, and the imperfect sort of prudence is common to good and bad.

Article XIV.

§ 3.Acquired prudence is caused by the exercise of acts; hence experience and time are needed to create it; and therefore it cannot be in young people either in habit or in act. But gratuitous prudence is caused by divine infusion: hence in baptized children that have not come to the use of reason, this prudence is found in habit, but not in act, as also is the case in idiots. But in such as have attained to the use of reason, this prudence is found in act also, for the things that are of necessity to salvation, but by exercise it merits increase until it is perfect, like the other infused virtues.1

[1 ]See Ethics and Natural Law, pp. 87—90. (Trl.)

[1 ]Romans viii. 6.

[1 ]See I-II. q. 92, art. i. § 1. (Trl.)