n to be acted on,
because they have not dominion over their actions. Wherefore the
craftsman needs art, not that he may live well, but that he may
produce a good work of art, and have it in good keeping: whereas
prudence is necessary to man, that he may lead a good life, and not
merely that he may be a good man.

Reply Obj. 2: When a man does a good deed, not of his own counsel,
but moved by that of another, his deed is not yet quite perfect, as
regards his reason in directing him and his appetite in moving him.
Wherefore, if he do a good deed, he does not do well simply; and yet
this is required in order that he may lead a good life.

Reply Obj. 3: As stated in _Ethic._ vi, 2, truth is not the same for
the practical as for the speculative intellect. Because the truth of
the speculative intellect depends on conformity between the intellect
and the thing. And since the intellect cannot be infallibly in
conformity with things in contingent matters, but only in necessary
matters, therefore no speculative habit about contingent things is an
intellectual virtue, but only such as is about necessary things. On
the other hand, the truth of the practical intellect depends on
conformity with right appetite. This conformity has no place in
necessary matters, which are not affected by the human will; but only
in contingent matters which can be effected by us, whether they be
matters of interior action, or the products of external work. Hence
it is only about contingent matters that an intellectual virtue is
assigned to the practical intellect, viz. art, as regards things to
be made, and prudence, as regards things to be done.
________________________

SIXTH ARTICLE [I-II, Q. 57, Art. 6]

Whether "Eubulia," "Synesis," and "Gnome" Are Virtues Annexed to
Prudence?

Objection 1: It would seem that "_eubulia, synesis_, and _gnome_" are
unfittingly assigned as virtues annexed to prudence. For _eubulia_ is
"a habit whereby we take good counsel" (Ethic. vi, 9). Now it
"belongs to prudence to take good counsel," as stated (Ethic. vi, 9).
Therefore _eubulia_ is not a virtue annexed to prudence, but rather
is prudence itself.

Obj. 2: Further, it belongs to the higher to judge the lower. The
highest virtue would therefore seem to be the one whose act is
judgment. Now _synesis_ enables us to judge well. Therefore _synesis_
is not a virtue annexed to prudence, but rather is a principal virtue.

Obj. 3: Further, just as there are vario