o suffer less harm thereby.
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QUESTION 50

OF THE SUBJECTIVE PARTS OF PRUDENCE
(In Four Articles)

We must, in due sequence, consider the subjective parts of prudence.
And since we have already spoken of the prudence with which a man
rules himself (Q. 47, seqq.), it remains for us to discuss the species
of prudence whereby a multitude is governed. Under this head there are
four points of inquiry:

(1) Whether a species of prudence is regnative?

(2) Whether political and (3) domestic economy are species of
prudence?

(4) Whether military prudence is?
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FIRST ARTICLE [II-II, Q. 50, Art. 1]

Whether a Species of Prudence Is Regnative?

Objection 1: It would seem that regnative should not be reckoned a
species of prudence. For regnative prudence is directed to the
preservation of justice, since according to _Ethic._ v, 6 the prince
is the guardian of justice. Therefore regnative prudence belongs to
justice rather than to prudence.

Obj. 2: Further, according to the Philosopher (Polit. iii, 5) a
kingdom (_regnum_) is one of six species of government. But no
species of prudence is ascribed to the other five forms of
government, which are "aristocracy," "polity," also called
"timocracy" [*Cf. _Ethic._ viii, 10], "tyranny," "oligarchy" and
"democracy." Therefore neither should a regnative species be ascribed
to a kingdom.

Obj. 3: Further, lawgiving belongs not only to kings, but also to
certain others placed in authority, and even to the people, according
to Isidore (Etym. v). Now the Philosopher (Ethic. vi, 8) reckons a
part of prudence to be "legislative." Therefore it is not becoming to
substitute regnative prudence in its place.

_On the contrary,_ The Philosopher says (Polit. iii, 11) that
"prudence is a virtue which is proper to the prince." Therefore a
special kind of prudence is regnative.

_I answer that,_ As stated above (Q. 47, AA. 8, 10), it belongs to
prudence to govern and command, so that wherever in human acts we
find a special kind of governance and command, there must be a
special kind of prudence. Now it is evident that there is a special
and perfect kind of governance in one who has to govern not only
himself but also the perfect community of a city or kingdom; because
a government is the more perfect according as it is more universal,
extends to more matters, and attains a higher end. Hence prudence in
its special and most perfect sense, b