Part, Question

 1   2, 57|         annexed to prudence? ~[*{euboulia, synesis, gnome}]~Aquin.:
 2   2, 57|          1: It would seem that "{euboulia, synesis}, and {gnome}"
 3   2, 57|       annexed to prudence. For "{euboulia}" is ~"a habit whereby we
 4   2, 57|      Ethic. vi, 9). Therefore ~"{euboulia}" is not a virtue annexed
 5   2, 57|       subordinate virtue, viz. "{euboulia}."~Aquin.: SMT FS Q[57]
 6   2, 45|          so he does not mention {euboulia} among them, because it ~
 7   2, 47|           vi, 9) to ~prove that {euboulia}, i.e. good counsel, is
 8   2, 49|         of inquiry:~(1) Whether {euboulia}, is a virtue?~(2) Whether
 9   2, 49| faculties of ~deliberating well {euboulia}, of judging well according
10   2, 49|         Thes. Para. 1/1~Whether {euboulia} (deliberating well) is
11   2, 49|       OBJ 1: It would seem that {euboulia} (deliberating well) is
12   2, 49|       Now some make evil use of {euboulia} ~(deliberating well) or
13   2, 49|       may ~give alms. Therefore {euboulia} (deliberating well) is
14   2, 49|    according to Phys. vii. But ~{euboulia} (deliberating well) is
15   2, 49|        imperfection. Therefore ~{euboulia} (deliberating well) is
16   2, 49|         above ~(FS, Q[65]). Now {euboulia} (deliberating well) is
17   2, 49|       taking counsel. Therefore {euboulia} (deliberating well) is ~
18   2, 49|      Philosopher (Ethic. vi, 9) {euboulia} ~(deliberating well) "is
19   2, 49|         right reason. Therefore {euboulia} (deliberating well) ~is
20   2, 49|        stated in Ethic. x. ~But {euboulia} (deliberating well) signifies
21   2, 49|       Hence it is ~evident that {euboulia} (deliberating well) is
22   2, 49|       processes are contrary to {euboulia} (deliberating well), as
23   2, 49|         In no sinner as such is {euboulia} (deliberating well) to ~
24   2, 49|         Thes. Para. 1/1~Whether {euboulia} (deliberating well) is
25   2, 49|       OBJ 1: It would seem that {euboulia} (deliberating well) is
26   2, 49|            Now ~this belongs to {euboulia} (deliberating well) as
27   2, 49|        stated above. Therefore ~{euboulia} (deliberating well) is
28   2, 49|            Q[18], AA[4],6). Now {euboulia} (deliberating well) and
29   2, 49|          of all life. Therefore {euboulia} ~(deliberating well) is
30   2, 49|         Now research belongs to {euboulia} ~(deliberating well), while
31   2, 49|      belongs to prudence. There {euboulia} ~(deliberating well) is
32   2, 49|          this does not apply to {euboulia} (deliberating well). Therefore ~{
33   2, 49|  deliberating well). Therefore ~{euboulia} (deliberating well) is
34   2, 49|          another. Consequently ~{euboulia} (deliberating well) which
35   2, 49|         which is principal, ~so {euboulia} (deliberating well) is
36   2, 49|   counsel by commanding ~it, to {euboulia} (deliberating well) by
37   2, 49|     Hence this proves not that ~{euboulia} (deliberating well) is
38   2, 49|       perfect than counsel. But {euboulia}, ~or good counsel, is a
39   2, 49|          there is need, besides {euboulia} (deliberating ~well), for
40   2, 49|    virtue of good counsel, viz. {euboulia} (deliberating ~well) and
41   2, 49|        proper principles. Hence {euboulia} ~(deliberating well) to
42   2, 50|        of prudence, ~or even of {euboulia} (deliberating well), as
43   2, 50|        Reply OBJ 1: Prudence or {euboulia} (deliberating well), whether ~
44   2, 50|        grasp; hence prudence or {euboulia} ~(deliberating well) makes
45   2, 51|    defect of "counsel" to which {euboulia} (deliberating well) corresponds, ~"