ord with his knowledge, but contrary thereto.
Wherefore, just as science has always a relation to good, as stated
above (A. 2, ad 3), so it is with art: and it is for this reason that
it is called a virtue. And yet it falls short of being a perfect
virtue, because it does not make its possessor to use it well; for
which purpose something further is requisite: although there cannot
be a good use without the art.

Reply Obj. 2: In order that man may make good use of the art he has,
he needs a good will, which is perfected by moral virtue; and for
this reason the Philosopher says that there is a virtue of art;
namely, a moral virtue, in so far as the good use of art requires a
moral virtue. For it is evident that a craftsman is inclined by
justice, which rectifies his will, to do his work faithfully.

Reply Obj. 3: Even in speculative matters there is something by way
of work: e.g. the making of a syllogism or of a fitting speech, or
the work of counting or measuring. Hence whatever habits are ordained
to such like works of the speculative reason, are, by a kind of
comparison, called arts indeed, but "liberal" arts, in order to
distinguish them from those arts that are ordained to works done by
the body, which arts are, in a fashion, servile, inasmuch as the body
is in servile subjection to the soul, and man, as regards his soul,
is free (_liber_). On the other hand, those sciences which are not
ordained to any such like work, are called sciences simply, and not
arts. Nor, if the liberal arts be more excellent, does it follow that
the notion of art is more applicable to them.
________________________

FOURTH ARTICLE [I-II, Q. 57, Art. 4]

Whether Prudence Is a Distinct Virtue from Art?

Objection 1: It would seem that prudence is not a distinct virtue
from art. For art is the right reason about certain works. But
diversity of works does not make a habit cease to be an art; since
there are various arts about works widely different. Since therefore
prudence is also right reason about works, it seems that it too
should be reckoned a virtue.

Obj. 2: Further, prudence has more in common with art than the
speculative habits have; for they are both "about contingent matters
that may be otherwise than they are" (Ethic. vi, 4, 5). Now some
speculative habits are called arts. Much more, therefore, should
prudence be called an art.

Obj. 3: Further, it belongs to prudence, "to be of good counsel"
(Ethic. vi, 5). But counse