Part III (Secunda Secundae) Part 76 (2/2)

_On the contrary,_ It is written (Prov. 7:22): ”Immediately he followeth her,” i.e. the harlot ... ”not knowing that he is drawn like a fool to bonds.”

_I answer that,_ As already stated (A. 2), folly, in so far as it is a sin, is caused by the spiritual sense being dulled, so as to be incapable of judging spiritual things. Now man's sense is plunged into earthly things chiefly by l.u.s.t, which is about the greatest of pleasures; and these absorb the mind more than any others. Therefore the folly which is a sin, arises chiefly from l.u.s.t.

Reply Obj. 1: It is part of folly that a man should have a distaste for G.o.d and His gifts. Hence Gregory mentions two daughters of l.u.s.t, pertaining to folly, namely, ”hatred of G.o.d” and ”despair of the life to come”; thus he divides folly into two parts as it were.

Reply Obj. 2: These words of the Apostle are to be understood, not causally but essentially, because, to wit, worldly wisdom itself is folly with G.o.d. Hence it does not follow that whatever belongs to worldly wisdom, is a cause of this folly.

Reply Obj. 3: Anger by reason of its keenness, as stated above (I-II, Q. 48, AA. 2, 3, 4), produces a great change in the nature of the body, wherefore it conduces very much to the folly which results from a bodily impediment. On the other hand the folly which is caused by a spiritual impediment, viz. by the mind being plunged into earthly things, arises chiefly from l.u.s.t, as stated above.

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TREATISE ON THE CARDINAL VIRTUES (QQ. 47-170) _______________________

QUESTION 47

OF PRUDENCE, CONSIDERED IN ITSELF (In Sixteen Articles)

After treating of the theological virtues, we must in due sequence consider the cardinal virtues. In the first place we shall consider prudence in itself; secondly, its parts; thirdly, the corresponding gift; fourthly, the contrary vices; fifthly, the precepts concerning prudence.

Under the first head there are sixteen points of inquiry:

(1) Whether prudence is in the will or in the reason?

(2) If in the reason, whether it is only in the practical, or also in the speculative reason?

(3) Whether it takes cognizance of singulars?

(4) Whether it is virtue?

(5) Whether it is a special virtue?

(6) Whether it appoints the end to the moral virtues?

(7) Whether it fixes the mean in the moral virtues?

(8) Whether its proper act is command?

(9) Whether solicitude or watchfulness belongs to prudence?

(10) Whether prudence extends to the governing of many?

(11) Whether the prudence which regards private good is the same in species as that which regards the common good?

(12) Whether prudence is in subjects, or only in their rulers?

(13) Whether prudence is in the wicked?

(14) Whether prudence is in all good men?

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