his is due to a defect in
the intellect arising chiefly from a defective disposition of the
common sense which fails to judge aright). Hence there is need,
besides _euboulia_, for another virtue, which judges well, and this
is called _synesis._

Reply Obj. 1: Right judgment consists in the cognitive power
apprehending a thing just as it is in reality, and this is due to the
right disposition of the apprehensive power. Thus if a mirror be well
disposed the forms of bodies are reflected in it just as they are,
whereas if it be ill disposed, the images therein appear distorted
and misshapen. Now that the cognitive power be well disposed to
receive things just as they are in reality, is radically due to
nature, but, as to its consummation, is due to practice or to a gift
of grace, and this in two ways. First directly, on the part of the
cognitive power itself, for instance, because it is imbued, not with
distorted, but with true and correct ideas: this belongs to _synesis_
which in this respect is a special virtue. Secondly indirectly,
through the good disposition of the appetitive power, the result
being that one judges well of the objects of appetite: and thus a
good judgment of virtue results from the habits of moral virtue; but
this judgment is about the ends, whereas _synesis_ is rather about
the means.

Reply Obj. 2: In wicked men there may be right judgment of a
universal principle, but their judgment is always corrupt in the
particular matter of action, as stated above (Q. 47, A. 13).

Reply Obj. 3: Sometimes after judging aright we delay to execute or
execute negligently or inordinately. Hence after the virtue which
judges aright there is a further need of a final and principal
virtue, which commands aright, and this is prudence.
_______________________

FOURTH ARTICLE [II-II, Q. 51, Art. 4]

Whether _Gnome_ Is a Special Virtue?

Objection 1: It would seem that _gnome_ is not a special virtue
distinct from _synesis._ For a man is said, in respect of _synesis,_
to have good judgment. Now no man can be said to have good judgment,
unless he judge aright in all things. Therefore _synesis_ extends to
all matters of judgment, and consequently there is no other virtue of
good judgment called _gnome._

Obj. 2: Further, judgment is midway between counsel and precept. Now
there is only one virtue of good counsel, viz. _euboulia,_ and only
one virtue of good command, viz. prudence. Therefore there is only
one virtu