lling takes place in certain arts also, as
stated in _Ethic._ iii, 3, e.g. in the arts of warfare, of
seamanship, and of medicine. Therefore prudence is not distinct from
art.

_On the contrary,_ The Philosopher distinguishes prudence from art
(Ethic. vi, 5).

_I answer that,_ Where the nature of virtue differs, there is a
different kind of virtue. Now it has been stated above (A. 1; Q. 56,
A. 3) that some habits have the nature of virtue, through merely
conferring aptness for a good work: while some habits are virtues,
not only through conferring aptness for a good work, but also through
conferring the use. But art confers the mere aptness for good work;
since it does not regard the appetite; whereas prudence confers not
only aptness for a good work, but also the use: for it regards the
appetite, since it presupposes the rectitude thereof.

The reason for this difference is that art is the "right reason of
things to be made"; whereas prudence is the "right reason of things
to be done." Now "making" and "doing" differ, as stated in _Metaph._
ix, text. 16, in that "making" is an action passing into outward
matter, e.g. "to build," "to saw," and so forth; whereas "doing" is
an action abiding in the agent, e.g. "to see," "to will," and the
like. Accordingly prudence stands in the same relation to such like
human actions, consisting in the use of powers and habits, as art
does to outward making: since each is the perfect reason about the
things with which it is concerned. But perfection and rectitude of
reason in speculative matters, depend on the principles from which
reason argues; just as we have said above (A. 2, ad 2) that science
depends on and presupposes understanding, which is the habit of
principles. Now in human acts the end is what the principles are in
speculative matters, as stated in _Ethic._ vii, 8. Consequently, it
is requisite for prudence, which is right reason about things to be
done, that man be well disposed with regard to the ends: and this
depends on the rectitude of his appetite. Wherefore, for prudence
there is need of a moral virtue, which rectifies the appetite. On the
other hand the good of things made by art is not the good of man's
appetite, but the good of those things themselves: wherefore art does
not presuppose rectitude of the appetite. The consequence is that
more praise is given to a craftsman who is at fault willingly, than
to one who is unwillingly; whereas it is more contrary to