wledge; secondly, that he should exercise choice for a
particular end; thirdly, that he should possess the habit and act
with firmness and steadfastness." But the first of these seems to
belong to prudence which is rectitude of reason in things to be done;
the second, i.e. choice, belongs to temperance, whereby a man,
holding his passions on the curb, acts, not from passion but from
choice; the third, that a man should act for the sake of a due end,
implies a certain rectitude, which seemingly belongs to justice;
while the last, viz. firmness and steadfastness, belongs to
fortitude. Therefore each of these virtues is general in comparison
to other virtues. Therefore they are not distinct from one another.

_On the contrary,_ Augustine says (De Moribus Eccl. xi) that "there
are four virtues, corresponding to the various emotions of love," and
he applies this to the four virtues mentioned above. Therefore the
same four virtues are distinct from one another.

_I answer that,_ As stated above (A. 3), these four virtues are
understood differently by various writers. For some take them as
signifying certain general conditions of the human mind, to be found
in all the virtues: so that, to wit, prudence is merely a certain
rectitude of discretion in any actions or matters whatever; justice,
a certain rectitude of the mind, whereby a man does what he ought in
any matters; temperance, a disposition of the mind, moderating any
passions or operations, so as to keep them within bounds; and
fortitude, a disposition whereby the soul is strengthened for that
which is in accord with reason, against any assaults of the passions,
or the toil involved by any operations. To distinguish these four
virtues in this way does not imply that justice, temperance and
fortitude are distinct virtuous habits: because it is fitting that
every moral virtue, from the fact that it is a _habit,_ should be
accompanied by a certain firmness so as not to be moved by its
contrary: and this, we have said, belongs to fortitude. Moreover,
inasmuch as it is a _virtue,_ it is directed to good which involves
the notion of right and due; and this, we have said, belongs to
justice. Again, owing to the fact that it is a _moral virtue_
partaking of reason, it observes the mode of reason in all things,
and does not exceed its bounds, which has been stated to belong to
temperance. It is only in the point of having discretion, which we
ascribed to prudence, that there se