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Objection 1: It would seem that precipitation is not a sin included
in imprudence. Imprudence is opposed to the virtue of prudence;
whereas precipitation is opposed to the gift of counsel, according to
Gregory, who says (Moral. ii, 49) that the gift of "counsel is
given as a remedy to precipitation." Therefore precipitation is not a
sin contained under imprudence.
Objection 2: Further, precipitation seemingly pertains to
rashness. Now rashness implies presumption, which pertains to pride.
Therefore precipitation is not a vice contained under imprudence.
Objection 3: Further, precipitation seems to denote inordinate
haste. Now sin happens in counselling not only through being over
hasty but also through being over slow, so that the opportunity for
action passes by, and through corruption of other circumstances, as
stated in Ethic. vi, 9. Therefore there is no reason for reckoning
precipitation as a sin contained under imprudence, rather than
slowness, or something else of the kind pertaining to inordinate
counsel.
On the contrary, It is written (Prov. 4:19): "The way of
the wicked is darksome, they know not where they fall." Now the
darksome ways of ungodliness belong to imprudence. Therefore
imprudence leads a man to fall or to be precipitate.
I answer that, Precipitation is ascribed metaphorically to acts of
the soul, by way of similitude to bodily movement. Now a thing is
said to be precipitated as regards bodily movement, when it is brought
down from above by the impulse either of its own movement or of
another's, and not in orderly fashion by degrees. Now the summit of
the soul is the reason, and the base is reached in the action performed
by the body; while the steps that intervene by which one ought to
descend in orderly fashion are "memory" of the past, "intelligence"
of the present, "shrewdness" in considering the future outcome,
"reasoning" which compares one thing with another, "docility" in
accepting the opinions of others. He that takes counsel descends by
these steps in due order, whereas if a man is rushed into action by the
impulse of his will or of a passion, without taking these steps, it
will be a case of precipitation. Since then inordinate counsel
pertains to imprudence, it is evident that the vice of precipitation is
contained under imprudence.
Reply to Objection 1: Rectitude of counsel belongs to the gift of
counsel and to the virtue of prudence; albeit in different ways, as
stated above (Question 52, Article 2), and consequently
precipitation is opposed to both.
Reply to Objection 2: Things are said to be done rashly when they
are not directed by reason: and this may happen in two ways; first
through the impulse of the will or of a passion, secondly through
contempt of the directing rule; and this is what is meant by rashness
properly speaking, wherefore it appears to proceed from that root of
pride, which refuses to submit to another's ruling. But
precipitation refers to both, so that rashness is contained under
precipitation, although precipitation refers rather to the first.
Reply to Objection 3: Many things have to be considered in the
research of reason; hence the Philosopher declares (Ethic. vi,
9) that "one should be slow in taking counsel." Hence
precipitation is more directly opposed to rectitude of counsel than over
slowness is, for the latter bears a certain likeness to right counsel.
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