Imprudence in Saint Thomas Aquinas (Aquinas Lecture 20) by Charles J. O'Neil

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By Charles J. O'Neil

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But prudence cannot know that whose object it does not know. The profound dichotomy of the variable versus the invariable makes this affirmative answer impossible. And an affirmative answer to the second is equally impossible. 42 What, then, is the relation and is it a relation in knowledge? Let us always remember that Aristotelian prudence knows the human good. It always knows the human good of the life which includes the Page 28 best and most end-like virtue. It always knows the virtuous political community.

But, you will observe, the variety of that which is known does not impede the unity of the essence which is the inner truth, the inner truth of good action, the truth of reason harmonious with desire. What, then, are the horizons of Aristotle's prudent man? They are the horizons of the Aristotelian polis. What is the content of this practical wisdom which is at once the essence and the truth of good action itself? Its content is the whole political good life of the Aristotelian moral man who is after all a political animal.

173177. At present he is at work translating book IV of St. , New York. To these the Aristotelian Society takes pleasure in adding Imprudence in St. Thomas Aquinas. Thomas Aquinas . . love all love of other sights controls. John Donne The Good Morrow I The Aristotelian Prudent Man. 1. The Problem In the depths of his being man's knowledge of himself is a knowledge of God. For this reason every sinner knows in the depths of his heart that he is a fool, and every repentant sinner knows that he sinned in ignorance.

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