two reasons. First, because the
individual good is impossible without the common good of the family,
state, or kingdom. Hence Valerius Maximus says [*Fact. et Dict.
Memor. iv, 6] of the ancient Romans that "they would rather be poor
in a rich empire than rich in a poor empire." Secondly, because,
since man is a part of the home and state, he must needs consider
what is good for him by being prudent about the good of the many. For
the good disposition of parts depends on their relation to the whole;
thus Augustine says (Confess. iii, 8) that "any part which does not
harmonize with its whole, is offensive."

Reply Obj. 3: Even temperance and fortitude can be directed to the
common good, hence there are precepts of law concerning them as
stated in _Ethic._ v, 1: more so, however, prudence and justice,
since these belong to the rational faculty which directly regards the
universal, just as the sensitive part regards singulars.
_______________________

ELEVENTH ARTICLE [II-II, Q. 47, Art. 11]

Whether Prudence About One's Own Good Is Specifically the Same As
That Which Extends to the Common Good?

Objection 1: It seems that prudence about one's own good is the same
specifically as that which extends to the common good. For the
Philosopher says (Ethic. vi, 8) that "political prudence, and
prudence are the same habit, yet their essence is not the same."

Obj. 2: Further, the Philosopher says (Polit. iii, 2) that "virtue is
the same in a good man and in a good ruler." Now political prudence
is chiefly in the ruler, in whom it is architectonic, as it were.
Since then prudence is a virtue of a good man, it seems that prudence
and political prudence are the same habit.

Obj. 3: Further, a habit is not diversified in species or essence by
things which are subordinate to one another. But the particular good,
which belongs to prudence simply so called, is subordinate to the
common good, which belongs to political prudence. Therefore prudence
and political prudence differ neither specifically nor essentially.

_On the contrary,_ "Political prudence," which is directed to the
common good of the state, "domestic economy" which is of such things
as relate to the common good of the household or family, and
"monastic economy" which is concerned with things affecting the good
of one person, are all distinct sciences. Therefore in like manner
there are different kinds of prudence, corresponding to the above
differences of matter.