nding?

(3) Whether the intellectual habit, which is art, is a virtue?

(4) Whether prudence is a virtue distinct from art?

(5) Whether prudence is a virtue necessary to man?

(6) Whether "eubulia," "synesis" and "gnome" are virtues annexed to
prudence?
________________________

FIRST ARTICLE [I-II, Q. 57, Art. 1]

Whether the Habits of the Speculative Intellect Are Virtues?

Objection 1: It would seem that the habits of the speculative
intellect are not virtues. For virtue is an operative habit, as we
have said above (Q. 55, A. 2). But speculative habits are not
operative: for speculative matter is distinct from practical, i.e.
operative matter. Therefore the habits of the speculative intellect
are not virtues.

Obj. 2: Further, virtue is about those things by which man is made
happy or blessed: for "happiness is the reward of virtue" (Ethic. i,
9). Now intellectual habits do not consider human acts or other human
goods, by which man acquires happiness, but rather things pertaining
to nature or to God. Therefore such like habits cannot be called
virtues.

Obj. 3: Further, science is a speculative habit. But science and
virtue are distinct from one another as genera which are not
subalternate, as the Philosopher proves in _Topic._ iv. Therefore
speculative habits are not virtues.

_On the contrary,_ The speculative habits alone consider necessary
things which cannot be otherwise than they are. Now the Philosopher
(Ethic. vi, 1) places certain intellectual virtues in that part of
the soul which considers necessary things that cannot be otherwise
than they are. Therefore the habits of the speculative intellect are
virtues.

_I answer that,_ Since every virtue is ordained to some good, as
stated above (Q. 55, A. 3), a habit, as we have already observed (Q.
56, A. 3), may be called a virtue for two reasons: first, because it
confers aptness in doing good; secondly, because besides aptness, it
confers the right use of it. The latter condition, as above stated
(Q. 55, A. 3), belongs to those habits alone which affect the
appetitive part of the soul: since it is the soul's appetitive power
that puts all the powers and habits to their respective uses.

Since, then, the habits of the speculative intellect do not perfect
the appetitive part, nor affect it in any way, but only the
intellective part; they may indeed be called virtues in so far as
they confer aptness for a good work, viz. the consideration of truth