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Objection 1: It would seem that thoughtlessness is not a special sin
included in imprudence. For the Divine law does not incite us to any
sin, according to Ps. 18:8, "The law of the Lord is
unspotted"; and yet it incites us to be thoughtless, according to
Mt. 10:19, "Take no thought how or what to speak."
Therefore thoughtlessness is not a sin.
Objection 2: Further, whoever takes counsel must needs give thought
to many things. Now precipitation is due to a defect of counsel and
therefore to a defect of thought. Therefore precipitation is contained
under thoughtlessness: and consequently thoughtlessness is not a
special sin.
Objection 3: Further, prudence consists in acts of the practical
reason, viz. "counsel," "judgment" about what has been
counselled, and "command" [Question 47, Article 8]. Now
thought precedes all these acts, since it belongs also to the
speculative intellect. Therefore thoughtlessness is not a special sin
contained under imprudence.
On the contrary, It is written (Prov. 4:25): "Let thy eyes
look straight on, and let thine eye-lids go before thy steps." Now
this pertains to prudence, while the contrary pertains to
thoughtlessness. Therefore thoughtlessness is a special sin contained
under imprudence.
I answer that, Thought signifies the act of the intellect in
considering the truth about. something. Now just as research belongs
to the reason, so judgment belongs to the intellect. Wherefore in
speculative matters a demonstrative science is said to exercise
judgment, in so far as it judges the truth of the results of research
by tracing those results back to the first indemonstrable principles.
Hence thought pertains chiefly to judgment; and consequently the lack
of right judgment belongs to the vice of thoughtlessness, in so far,
to wit, as one fails to judge rightly through contempt or neglect of
those things on which a right judgment depends. It is therefore
evident that thoughtlessness is a sin.
Reply to Objection 1: Our Lord did not forbid us to take thought,
when we have the opportunity, about what we ought to do or say, but,
in the words quoted, He encourages His disciples, so that when they
had no opportunity of taking thought, either through lack of knowledge
or through a sudden call, they should trust in the guidance of God
alone, because "as we know not what to do, we can only turn our eyes
to God," according to 2 Paral 20:12: else if man, instead of
doing what he can, were to be content with awaiting God's
assistance, he would seem to tempt God.
Reply to Objection 2: All thought about those things of which
counsel takes cognizance, is directed to the formation of a right
judgment, wherefore this thought is perfected in judgment.
Consequently thoughtlessness is above all opposed to the rectitude of
judgment.
Reply to Objection 3: Thoughtlessness is to be taken here in
relation to a determinate matter, namely, that of human action,
wherein more things have to be thought about for the purpose of right
judgment, than in speculative matters, because actions are about
singulars.
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