Part III (Secunda Secundae) Part 85 (2/2)

Reply Obj. 1: Right judgment consists in the cognitive power apprehending a thing just as it is in reality, and this is due to the right disposition of the apprehensive power. Thus if a mirror be well disposed the forms of bodies are reflected in it just as they are, whereas if it be ill disposed, the images therein appear distorted and misshapen. Now that the cognitive power be well disposed to receive things just as they are in reality, is radically due to nature, but, as to its consummation, is due to practice or to a gift of grace, and this in two ways. First directly, on the part of the cognitive power itself, for instance, because it is imbued, not with distorted, but with true and correct ideas: this belongs to _synesis_ which in this respect is a special virtue. Secondly indirectly, through the good disposition of the appet.i.tive power, the result being that one judges well of the objects of appet.i.te: and thus a good judgment of virtue results from the habits of moral virtue; but this judgment is about the ends, whereas _synesis_ is rather about the means.

Reply Obj. 2: In wicked men there may be right judgment of a universal principle, but their judgment is always corrupt in the particular matter of action, as stated above (Q. 47, A. 13).

Reply Obj. 3: Sometimes after judging aright we delay to execute or execute negligently or inordinately. Hence after the virtue which judges aright there is a further need of a final and princ.i.p.al virtue, which commands aright, and this is prudence.

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FOURTH ARTICLE [II-II, Q. 51, Art. 4]

Whether _Gnome_ Is a Special Virtue?

Objection 1: It would seem that _gnome_ is not a special virtue distinct from _synesis._ For a man is said, in respect of _synesis,_ to have good judgment. Now no man can be said to have good judgment, unless he judge aright in all things. Therefore _synesis_ extends to all matters of judgment, and consequently there is no other virtue of good judgment called _gnome._

Obj. 2: Further, judgment is midway between counsel and precept. Now there is only one virtue of good counsel, viz. _euboulia,_ and only one virtue of good command, viz. prudence. Therefore there is only one virtue of good judgment, viz. _synesis._

Obj. 3: Further, rare occurrences wherein there is need to depart from the common law, seem for the most part to happen by chance, and with such things reason is not concerned, as stated in _Phys._ ii, 5.

Now all the intellectual virtues depend on right reason. Therefore there is no intellectual virtue about such matters.

_On the contrary,_ The Philosopher concludes (Ethic. vi, 11) that _gnome_ is a special virtue.

_I answer that_ cognitive habits differ according to higher and lower principles: thus in speculative matters wisdom considers higher principles than science does, and consequently is distinguished from it; and so must it be also in practical matters. Now it is evident that what is beside the order of a lower principle or cause, is sometimes reducible to the order of a higher principle; thus monstrous births of animals are beside the order of the active seminal force, and yet they come under the order of a higher principle, namely, of a heavenly body, or higher still, of Divine Providence. Hence by considering the active seminal force one could not p.r.o.nounce a sure judgment on such monstrosities, and yet this is possible if we consider Divine Providence.

Now it happens sometimes that something has to be done which is not covered by the common rules of actions, for instance in the case of the enemy of one's country, when it would be wrong to give him back his deposit, or in other similar cases. Hence it is necessary to judge of such matters according to higher principles than the common laws, according to which _synesis_ judges: and corresponding to such higher principles it is necessary to have a higher virtue of judgment, which is called _gnome,_ and which denotes a certain discrimination in judgment.

Reply Obj. 1: _Synesis_ judges rightly about all actions that are covered by the common rules: but certain things have to be judged beside these common rules, as stated above.

Reply Obj. 2: Judgment about a thing should be formed from the proper principles thereof, whereas research is made by employing also common principles. Wherefore also in speculative matters, dialectics which aims at research proceeds from common principles; while demonstration which tends to judgment, proceeds from proper principles. Hence _euboulia_ to which the research of counsel belongs is one for all, but not so _synesis_ whose act is judicial. Command considers in all matters the one aspect of good, wherefore prudence also is only one.

Reply Obj. 3: It belongs to Divine Providence alone to consider all things that may happen beside the common course. On the other hand, among men, he who is most discerning can judge a greater number of such things by his reason: this belongs to _gnome,_ which denotes a certain discrimination in judgment.

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QUESTION 52

OF THE GIFT OF COUNSEL (In Four Articles)

We must now consider the gift of counsel which corresponds to prudence. Under this head there are four points of inquiry:

(1) Whether counsel should be reckoned among the seven gifts of the Holy Ghost?

(2) Whether the gift of counsel corresponds to prudence?

(3) Whether the gift of counsel remains in heaven?

(4) Whether the fifth beat.i.tude, ”Blessed are the merciful,” etc.

corresponds to the gift of counsel?

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FIRST ARTICLE [II-II, Q. 52, Art. 1]

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