es 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
[*Ad Herenn. de Arte Rhet. iii.] 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 Obj. 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.
_______________________

SECOND ARTICLE [II-II, Q. 49, Art. 2]

Whether Understanding* Is a Part of Prudence?
[*Otherwise intuition; Aristotle's word is _nous_]

Objection 1: It would seem that understanding is not a part of
prudence. When two things are members of a division, one is not part
of the other. But intellectual virtue is divided into understanding
and prudence, according to _Ethic._ vi, 3. Therefore understanding
should not be reckoned a part of prudence.

Obj. 2: Further, understanding is numbered among the gifts of the
Holy Ghost, and corresponds to faith, as stated above (Q. 8, AA. 1,
8). But prudence is a virtue other than faith, as is clear from what
has been said above (Q. 4, A. 8; I-II, Q. 62, A. 2). Therefore
understanding does not pertain to prudence.

Obj. 3: Further, prudence is about singular matters of action (Ethic.
vi, 7): whereas understanding takes cognizance of universal and
immaterial objects (De Anima iii, 4). Therefore understanding is not
a part of prudence.

_On the contrary,_ Tully [*De Invent. Rhet. ii, 53] accounts
"intelligence" a part of prudence, and Macrobius [*In Somn. Scip. i,
8] mentions "understanding," which comes to the same.

_I answer that,_ Understanding denotes here, not the intellectual
power, but the right estimate about some final principle, which is
ta