In due sequence, we must consider the virtues that are connected with prudence, and which are its quasi-potential parts. Under this head there are four points of inquiry:

(1) Whether {euboulia}, is a virtue?

(2) Whether it is a special virtue, distinct from prudence?

(3) Whether {synesis} is a special virtue?

(4) Whether {gnome} is a special virtue?

[*These three Greek words may be rendered as the faculties of deliberating well {euboulia}, of judging well according to common law {synesis}, and of judging well according to general law {gnome}, respectively.]