onnected with prudence, namely, "good counsel,"
"shrewdness," "foresight," "regnative [*Regnativa]," "military,"
"political" and "domestic prudence," "dialectics," "rhetoric" and
"physics." Therefore it seems that one or the other enumeration is
either excessive or deficient.

Obj. 2: Further, prudence is specifically distinct from science. But
politics, economics, logic, rhetoric, physics are sciences. Therefore
they are not parts of prudence.

Obj. 3: Further, the parts do not exceed the whole. Now the
intellective memory or intelligence, reason, sense and docility,
belong not only to prudence but also to all the cognitive habits.
Therefore they should not be set down as parts of prudence.

Obj. 4: Further, just as counselling, judging and commanding are acts
of the practical reason, so also is using, as stated above (I-II, Q.
16, A. 1). Therefore, just as "eubulia" which refers to counsel, is
connected with prudence, and "synesis" and "gnome" which refer to
judgment, so also ought something to have been assigned corresponding
to use.

Obj. 5: Further, solicitude pertains to prudence, as stated above (Q.
47, A. 9). Therefore solicitude also should have been mentioned among
the parts of prudence.

_I answer that,_ Parts are of three kinds, namely, _integral,_ as
wall, roof, and foundations are parts of a house; _subjective,_ as ox
and lion are parts of animal; and _potential,_ as the nutritive and
sensitive powers are parts of the soul. Accordingly, parts can be
assigned to a virtue in three ways. First, in likeness to integral
parts, so that the things which need to concur for the perfect act of
a virtue, are called the parts of that virtue. In this way, out of
all the things mentioned above, eight may be taken as parts of
prudence, namely, the six assigned by Macrobius; with the addition of
a seventh, viz. _memory_ mentioned by Tully; and _eustochia_ or
_shrewdness_ mentioned by Aristotle. For the _sense_ of prudence is
also called _understanding_: wherefore the Philosopher says (Ethic.
vi, 11): "Of such things one needs to have the sense, and this is
understanding." Of these eight, five belong to prudence as a
cognitive virtue, namely, _memory, reasoning, understanding,
_docility_ and _shrewdness:_ while the three others belong thereto,
as commanding and applying knowledge to action, namely, _foresight,
circumspection_ and _caution._ The reason of their difference is seen
from the fact that three things may b