A. 3) to
apply right reason to action, and this is not done without a right
appetite. Hence prudence has the nature of virtue not only as the
other intellectual virtues have it, but also as the moral virtues
have it, among which virtues it is enumerated.

Reply Obj. 1: Augustine there takes science in the broad sense for
any kind of right reason.

Reply Obj. 2: The Philosopher says that there is a virtue of art,
because art does not require rectitude of the appetite; wherefore in
order that a man may make right use of his art, he needs to have a
virtue which will rectify his appetite. Prudence however has nothing
to do with the matter of art, because art is both directed to a
particular end, and has fixed means of obtaining that end. And yet,
by a kind of comparison, a man may be said to act prudently in
matters of art. Moreover in certain arts, on account of the
uncertainty of the means for obtaining the end, there is need for
counsel, as for instance in the arts of medicine and navigation, as
stated in _Ethic._ iii, 3.

Reply Obj. 3: This saying of the wise man does not mean that prudence
itself should be moderate, but that moderation must be imposed on
other things according to prudence.
_______________________

FIFTH ARTICLE [II-II, Q. 47, Art. 5]

Whether Prudence Is a Special Virtue?

Objection 1: It would seem that prudence is not a special virtue. For
no special virtue is included in the definition of virtue in general,
since virtue is defined (Ethic. ii, 6) "an elective habit that
follows a mean appointed by reason in relation to ourselves, even as
a wise man decides." Now right reason is reason in accordance with
prudence, as stated in _Ethic._ vi, 13. Therefore prudence is not a
special virtue.

Obj. 2: Further, the Philosopher says (Ethic. vi, 13) that "the
effect of moral virtue is right action as regards the end, and that
of prudence, right action as regards the means." Now in every virtue
certain things have to be done as means to the end. Therefore
prudence is in every virtue, and consequently is not a special virtue.

Obj. 3: Further, a special virtue has a special object. But prudence
has not a special object, for it is right reason "applied to action"
(Ethic. vi, 5); and all works of virtue are actions. Therefore
prudence is not a special virtue.

_On the contrary,_ It is distinct from and numbered among the other
virtues, for it is written (Wis. 8:7): "She teacheth temperance and
prude