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The Way Forward - Leading A Virtuous Life - Part 2 Intellectual Virtues

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JMJ

In this article I will summarize the Intellectual Virtues and provide my thoughts on how a Catholic should apply them in this age.




Intellectual virtues

Intellectual virtue may be defined as a habit perfecting the intellect to elicit with readiness acts that are good in reference to their proper object, namely, truth. As the intellect is called speculative or practical according as it confines itself to the sole contemplation of truth or considers truth in reference to action, the intellectual virtues may be classified according to this twofold function of the mental faculty.

Speculative intellectual virtues


Wisdom is the knowledge of conclusions through their highest causes. Thus philosophy, and particularly metaphysics, is properly designated as wisdom, since it considers truth of the natural order according to its highest principles.

Science is the knowledge of conclusions acquired by demonstration through causes or principles which are final in one class or other. Thus there are different sciences, mathematics, physics, etc., but only one wisdom, the supreme judge of all.

Understanding is defined as the habit of first principles; as habit or virtue it is to be distinguished, at least logically, from the faculty of intelligence. It is also called intuition, as it has for its object truths that are self-evident, the perception of which requires no discursive process. It is to be observed that these virtues differ from the gifts of the Holy Ghost, designated by the same name, inasmuch as they are qualities of the natural order, while the gifts are intrinsically supernatural.

Practical intellectual virtues 

Art, according to the Schoolmen, signifies the right method with regard to external productions (recta ratio factibilium). Just as science perfects and directs the intellect to reason correctly with regard to its proper object in view of the attainment of truth, so also art perfects and directs the intellect in the application of certain rules in view of the production of external works, whether these be of a useful or æsthetic character. Hence the division into useful and fine arts. Art has this in common with the three speculative intellectual habits, that they are all virtues only in a restricted sense. Hence they constitute a man good only in a qualified sense, e.g. a good geometrician or a good sculptor. For the proper function of science as art, as such, is not to confer moral goodness, but to direct the intellect in its scientific or artistic processes.

Prudence (as per St. Thomas) is the right method of conduct (recta ratio agibilium). It differs from all the other intellectual virtues in this, that it is a virtue in the absolute sense, not only conferring a readiness for well-doing, but causing one to use that readiness rightly. Considered more specifically, it is that virtue which directs on in the choice of means most apt, under existing circumstances, for the attainment of a due end. It differs from the moral virtues as it resides not in the appetitive powers but in the intellect, its proper act being, not the choice of apt means, but the direction of that choice. But although prudence is essentially an intellectual virtue, nevertheless, under a certain respect (materialiter) it may be considered a moral virtue, since it has as its subject matter the acts of the moral virtues. For if the end be vicious, though a certain astuteness be manifested in the discernment of means, such astuteness is not real prudence, but the semblance of prudence.

Application in Today's World

Because of the errors the permeate the Church, I believe that the intellectual virtues are a necessary foundation upon which a Catholic stands or falls in this crisis.  

We need to study the Catholic Faith (Dogmas, Doctrines, Principles) in the practice of wisdom, science, and understanding with the aim of seeking the Truth that is external to us and not what we'd like to believe (see cognitive biases). In this way we will develop a truly Catholic perspective of the Faith, the errors that stand in contrast to it, the 'due ends' and the paths that are available to for our actions / responses.

In our actions / responses to the crisis we need to ensure that we select the right means (prudence) and put them into action (art).

All of this needs to be done in alignment with Catholic Dogmas, Doctrines and Principles.

For example, the Four Marks of the Church are Dogmas of the Catholic Faith and allow us to recognize the Catholic Church.  I personally know people who have an incorrect understanding of them and as a consequence of this faulty understanding believe that the Organization under the leadership of Pope Francis is not the Catholic Church.  These people have joined the 'resistance' which is aligned with their error (see SSPX and the Resistance - A Comparison Of Ecclesiology).

Likewise, I have had discussions with individuals that have concluded that there have been no validly elected Popes since the death of Pope Pius XII.  In coming to this conclusion, they have to discard (or re-imagine) the doctrine that states that the unanimous acceptance of the Pope by the Bishops establishes an infallible dogmatic fact that there were no impediments or irregularities in the election (see Dogmatic Fact or Fancy).

Ultimately, practicing the intellectual virtues will enable us to avoid Cognitive Dissonance in regards to the Dogmas, Doctrines and Principles of the Catholic Church.  In short, we must ensure that our beliefs are aligned with the thought of the Church.

P^3





Further Reading


Reference

APA citation. Waldron, M.A. (1912). Virtue. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved July 27, 2015 from New Advent: http://www.newadvent.org/cathen/15472a.htm
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