Part II (Pars Prima Secundae) Part 87 (2/2)
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 G.o.d. 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 appet.i.tive part of the soul: since it is the soul's appet.i.tive power that puts all the powers and habits to their respective uses.
Since, then, the habits of the speculative intellect do not perfect the appet.i.tive 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 (since this is the good work of the intellect): yet they are not called virtues in the second way, as though they conferred the right use of a power or habit. For if a man possess a habit of speculative science, it does not follow that he is inclined to make use of it, but he is made able to consider the truth in those matters of which he has scientific knowledge: that he make use of the knowledge which he has, is due to the motion of his will. Consequently a virtue which perfects the will, as charity or justice, confers the right use of these speculative habits. And in this way too there can be merit in the acts of these habits, if they be done out of charity: thus Gregory says (Moral. vi) that the ”contemplative life has greater merit than the active life.”
Reply Obj. 1: Work is of two kinds, exterior and interior.
Accordingly the practical or active faculty which is contrasted with the speculative faculty, is concerned with exterior work, to which the speculative habit is not ordained. Yet it is ordained to the interior act of the intellect which is to consider the truth. And in this way it is an operative habit.
Reply Obj. 2: Virtue is about certain things in two ways. In the first place a virtue is about its object. And thus these speculative virtues are not about those things whereby man is made happy; except perhaps, in so far as the word ”whereby” indicates the efficient cause or object of complete happiness, i.e. G.o.d, Who is the supreme object of contemplation. Secondly, a virtue is said to be about its acts: and in this sense the intellectual virtues are about those things whereby a man is made happy; both because the acts of these virtues can be meritorious, as stated above, and because they are a kind of beginning of perfect bliss, which consists in the contemplation of truth, as we have already stated (Q. 3, A. 7).
Reply Obj. 3: Science is contrasted with virtue taken in the second sense, wherein it belongs to the appet.i.tive faculty.
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SECOND ARTICLE [I-II, Q. 57, Art. 2]
Whether There Are Only Three Habits of the Speculative Intellect, Viz.
Wisdom, Science and Understanding?
Objection 1: It would seem unfitting to distinguish three virtues of the speculative intellect, viz. wisdom, science and understanding.
Because a species is a kind of science, as stated in _Ethic._ vi, 7.
Therefore wisdom should not be condivided with science among the intellectual virtues.
Obj. 2: Further, in differentiating powers, habits and acts in respect of their objects, we consider chiefly the formal aspect of these objects, as we have already explained (I, Q. 77, A. 3).
Therefore diversity of habits is taken, not from their material objects, but from the formal aspect of those objects. Now the principle of a demonstration is the formal aspect under which the conclusion is known. Therefore the understanding of principles should not be set down as a habit or virtue distinct from the knowledge of conclusions.
Obj. 3: Further, an intellectual virtue is one which resides in the essentially rational faculty. Now even the speculative reason employs the dialectic syllogism for the sake of argument, just as it employs the demonstrative syllogism. Therefore as science, which is the result of a demonstrative syllogism, is set down as an intellectual virtue, so also should opinion be.
_On the contrary,_ The Philosopher (Ethic. vi, 1) reckons these three alone as being intellectual virtues, viz. wisdom, science and understanding.
_I answer that,_ As already stated (A. 1), the virtues of the speculative intellect are those which perfect the speculative intellect for the consideration of truth: for this is its good work.
Now a truth is subject to a twofold consideration--as known in itself, and as known through another. What is known in itself, is as a _principle,_ and is at once understood by the intellect: wherefore the habit that perfects the intellect for the consideration of such truth is called _understanding,_ which is the habit of principles.
On the other hand, a truth which is known through another, is understood by the intellect, not at once, but by means of the reason's inquiry, and is as a _term._ This may happen in two ways: first, so that it is the last in some particular genus; secondly, so that it is the ultimate term of all human knowledge. And, since ”things that are knowable last from our standpoint, are knowable first and chiefly in their nature” (Phys. i, text. 2, 3); hence that which is last with respect to all human knowledge, is that which is knowable first and chiefly in its nature. And about these is _wisdom,_ which considers the highest causes, as stated in _Metaph._ i, 1, 2. Wherefore it rightly judges all things and sets them in order, because there can be no perfect and universal judgment that is not based on the first causes. But in regard to that which is last in this or that genus of knowable matter, it is _science_ which perfects the intellect. Wherefore according to the different kinds of knowable matter, there are different habits of scientific knowledge; whereas there is but one wisdom.
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