ly
disposed by the rectitude of the will, just as to the principles of
speculative truth he is rightly disposed by the natural light of the
active intellect. And therefore as the subject of science, which is
the right reason of speculative truths, is the speculative intellect
in its relation to the active intellect, so the subject of prudence
is the practical intellect in its relation to the right will.

Reply Obj. 1: The saying of Augustine is to be understood of virtue
simply so called: not that every virtue is love simply: but that it
depends in some way on love, in so far as it depends on the will,
whose first movement consists in love, as we have said above (Q. 25,
AA. 1, 2, 3; Q. 27, A. 4; I, Q. 20, A. 1).

Reply Obj. 2: The good of each thing is its end: and therefore, as
truth is the end of the intellect, so to know truth is the good act
of the intellect. Whence the habit, which perfects the intellect in
regard to the knowledge of truth, whether speculative or practical,
is a virtue.

Reply Obj. 3: This objection considers virtue simply so called.
________________________

FOURTH ARTICLE [I-II, Q. 56, Art. 4]

Whether the Irascible and Concupiscible Powers Are the Subject of
Virtue?

Objection 1: It would seem that the irascible and concupiscible
powers cannot be the subject of virtue. For these powers are common
to us and dumb animals. But we are now speaking of virtue as proper
to man, since for this reason it is called human virtue. It is
therefore impossible for human virtue to be in the irascible and
concupiscible powers which are parts of the sensitive appetite, as we
have said in the First Part (Q. 81, A. 2).

Obj. 2: Further, the sensitive appetite is a power which makes use of
a corporeal organ. But the good of virtue cannot be in man's body:
for the Apostle says (Rom. 7): "I know that good does not dwell in my
flesh." Therefore the sensitive appetite cannot be the subject of
virtue.

Obj. 3: Further, Augustine proves (De Moribus Eccl. v) that virtue is
not in the body but in the soul, for the reason that the body is
ruled by the soul: wherefore it is entirely due to his soul that a
man make good use of his body: "For instance, if my coachman, through
obedience to my orders, guides well the horses which he is driving;
this is all due to me." But just as the soul rules the body, so also
does the reason rule the sensitive appetite. Therefore that the
irascible and concupiscible powers are righ