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1

IS PRUDENCE A BRIDGE BETWEEN INTELLIGENCE AND PERSONALITY?

100%
Ruisel I.
Studia Psychologica
|
2006
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vol. 48
|
issue 3
197-205
EN
Attention is devoted to the prudence as a 'team of virtues'. The stress is laid on eight forms of prudence as long-term memory, ability to the adequately understand existing relationships, openness to advice of the others, brightness, reasonableness, foresight, circumspection, cautiousness. The prudence is oriented to a practical achievement of the personal goals, plans and designs. However, we assume an ability to choose appropriate means to attain the goals. The prudence represents one of the preconditions of a mature and cultivated personality, permitting one to master a suitable concept of life style and primarily to identify means leading to this goal. The prudence asserts itself by refusing the self-regulatory failings and the unjustified temptations. These reflections also imply that the concept prudence bridges over the historically preserved though methodologically unjustified division between a subject's behavior and his personality.
2

CNOSŤ ROZUMNOSTI PODĽA DANTE ALIGHIERIHO

100%
Borovjak M.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 5
333 – 350
EN
The aim of this article is to reconstruct Dante Alighieri’s understanding of the virtue of prudence by analysing both his explicit formulations and symbolic representations depicting its role in attaining happiness by means of practical action, as well its political aspects. Dante’s approach is confronted with that of Aristotle and Thomas Aquinas, and the text argues in favour of understanding Dante’s character of Virgil in the Divine Comedy as a symbolic representation of Aristotelian prudence in a Christian framework of frequent interaction between the natural and supernatural realm of human experience.
3
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TWO PERSPECTIVES ON THE ISSUE OF PRUDENCE (PRUDENTIA): THOMAS AQUINAS AND WILLIAM OF OCKHAM

88%
Nemec R., Blaščíková A.
Konštantínove listy
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2021
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vol. 14
|
issue 2
51 - 60
EN
The text focuses on a comparison of the concept of prudence from the points of view of Thomas Aquinas and William of Ockham, detailing four various insights into the core of prudence. The first concerns the position of the virtue of prudence within the framework of ethics; the second deals with the role of will and the intellect in regard to virtue; the third describes the principles of prudence; and the fourth is dedicated to relations between an exterior and interior act of virtue. On the basis of the comparison, we discover that the understanding of prudence has changed radically along with the transformation of the relations among reason, will and natural inclinations. While prudence, according to Aquinas, illuminates us the ways to properly pursue the good of our natural inclinations, Ockham does not associate prudence and virtue with the idea of inclination at all. This change also had an impact on the perception of an exterior act of virtue. An interior act is crucial for both authors, but while Aquinas sees an exterior act as the apex of prudence, Ockham is not convinced about the importance of reaching it. In the case of Ockham’s ethical theory, there is a distinct shift from the ethics of virtue towards the incoming modern formalism and individualism.
4

TERMÍN PRUDENTIA V SPISOCH MARCA TULLIA CICERONA

75%
Fraňo P.
Filozofia (Philosophy)
|
2016
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vol. 71
|
issue 5
401 - 409
EN
The term prudentia has been introduced into Latin philosophical writings by M. Tullius Cicero as a counterpart of the Greek virtue phronesis. Probably he used it in order to underline his intellectual affinity with some ethical and physical aspects of Plato’s, Aristotleʼs or Stoic thought; or maybe he let himself inspire by the older Latin intellectual tradition. As far as the content of his writings, Cicero holds to the Stoic definition of phronesis in the sense of a practical aspect of knowledge, which should be the virtue mainly of the people involved in politics. Unlike sophia prudentia was related to human community: it included rhetorical, intellectual, anticipatory, acting as well as decision making capacities. All of these competences should be practically achieved in the course of one’s life; however, the climax of their improvement was supposed to come in mature years. Cicero’s prudentia thus embodied the ethical aspect of human self-fulfilment for the benefit of the rest of the community.
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