tially, but in so far as
love moves to the act of prudence. Wherefore Augustine goes on to say
that "prudence is love discerning aright that which helps from that
which hinders us in tending to God." Now love is said to discern
because it moves the reason to discern.

Reply Obj. 2: The prudent man considers things afar off, in so far as
they tend to be a help or a hindrance to that which has to be done at
the present time. Hence it is clear that those things which prudence
considers stand in relation to this other, as in relation to the end.
Now of those things that are directed to the end there is counsel in
the reason, and choice in the appetite, of which two, counsel belongs
more properly to prudence, since the Philosopher states (Ethic. vi,
5, 7, 9) that a prudent man "takes good counsel." But as choice
presupposes counsel, since it is "the desire for what has been
already counselled" (Ethic. iii, 2), it follows that choice can also
be ascribed to prudence indirectly, in so far, to wit, as prudence
directs the choice by means of counsel.

Reply Obj. 3: The worth of prudence consists not in thought merely,
but in its application to action, which is the end of the practical
reason. Wherefore if any defect occur in this, it is most contrary to
prudence, since, the end being of most import in everything, it
follows that a defect which touches the end is the worst of all.
Hence the Philosopher goes on to say (Ethic. vi, 5) that prudence is
"something more than a merely rational habit," such as art is, since,
as stated above (I-II, Q. 57, A. 4) it includes application to
action, which application is an act of the will.
_______________________

SECOND ARTICLE [II-II, Q. 47, Art. 2]

Whether Prudence Belongs to the Practical Reason Alone or Also to
the Speculative Reason?

Objection 1: It would seem that prudence belongs not only to the
practical, but also to the speculative reason. For it is written
(Prov. 10:23): "Wisdom is prudence to a man." Now wisdom consists
chiefly in contemplation. Therefore prudence does also.

Obj. 2: Further, Ambrose says (De Offic. i, 24): "Prudence is
concerned with the quest of truth, and fills us with the desire of
fuller knowledge." Now this belongs to the speculative reason.
Therefore prudence resides also in the speculative reason.

Obj. 3: Further, the Philosopher assigns art and prudence to the same
part of the soul (Ethic. vi, 1). Now art may be not only practical
but also sp