Chapter 3 The Virtues of “Prudence” and “Sociability” in Eʋe Folk Proverbs 3.1 Introduction to “Prudence” and “Sociability” Chapter 2 presented two of the four major values or virtues, Diligence and Humility, which are highly cherished by the Eʋe peoples and that are given expression in Eʋe folk proverbs. In Chapter 3 we present the other two values or virtues, Prudence and Sociability. These two virtues are also central to Eʋe life and morality and are part of what this book considers as the African tree of life on to which ‘shoots’ from the biblical tree of life, Proverbs can be ‘grafted’ to ensure a better understanding of the book of Proverbs in the African Eʋe cultural context. In order to elucidate the virtue of prudence, we will examine briefly what is meant by ‘prudence’ in some other cultural contexts and how this meaning reflects on its use in the African Ghanaian Eʋe cultural context. In the Greek moral tradition, phronesis, which is regularly rendered in English as ‘prudence’, receives its classical analysis from Aristotle, who regards ‘prudence’ as one of the four cardinal virtues in addition to justice, courage and temperance. Aristotle defines phronesis as “a truth-attaining rational quality, concerned with action in relation to things that are good and bad for human beings.”1 This definition of phronesis—prudence relates it to moral virtues that are either good or bad. In line with Aristotle’s definition, Lawrence C. Becker and Charlotte B. Becker have defined “prudence” as “moral Wisdom resulting in morally correct choices and actions.”2 They regard “prudence,” primarily phro- nesis, as “practical moral intelligence” “related to other moral values and ingrained dispositions to act rightly” in accordance with “developed practice.”3 1 Aristotle XIX The Nicomachean Ethics: With an English Translation by Harris Rackham (Cambridge, Mass.: Harvard Univ. Press and London: William Heinemann Ltd., 1968), 337, 339. This source compares “Prudence” with “Practical Wisdom” and gives the explanation that while we can speak of “excellence in Art,” we cannot speak of “excellence in Prudence” because it is clear that “Prudence is an excellence of virtue and not an Art.” 2 Lawrence C. Becker and Charlotte B. Becker, eds. “Prudence” in Encyclopedia of Ethics vol. 3 P–W Indexes (New York: Routledge, 2001), 1214–1215, 1214. 3 Becker and Becker, eds. “Prudence”, 1214. © koninklijke brill nv, leiden, 2014 | doi 10.1163/9789004274471_004 <UN> 90 Chapter 3 Apart from focusing on Aristotle’s idea of prudence, Becker and Becker also highlight Thomas Aquinas’ (1225–1274) definition of “prudence” as the “appli- cation of right reason to action” and “wisdom about human affairs.”4 In this latter sense, “prudence” becomes central to the activity of the four cardinal virtues5 and is considered as their “measure,” “prototype,” “prerequisite” and “foundation.” Somewhat related to the foregoing, Becker and Becker further refer to “prudence” or phronesis, as a kind of practical worldly wisdom, that offers “fiscal responsibility” and “self-interested carefulness.”6 This latter defini- tion of prudence falls in line with what Eʋe folk proverbs project as the practi- cal virtue of prudence. Thus, as a practical virtue, prudence involves being considerate, judicious and cautious, as well as acting deliberately with one’s own discretion and in one’s best interest. 3.2 The Virtue of “Prudence” In the Eʋe language, “prudence” is represented by the words “aɖaŋudzedze,” “ŋuɖɔɖɔɖo,” “aye,” “nyasa” and “belélé.” The first Eʋe word “aɖaŋudzedze” implies wisdom in the sense of craftsmanship (i.e., being wise or talented in crafts like carpentry, masonry, counseling, etc.) The second word “ŋuɖɔɖɔɖo,” which means “being awake to correction,” suggests being meticulous, extremely care- ful or treading the thin line in everything one does. The third word “aye” has to do with “trickery,” but not in a negative sense. Rather it involves knowing how to make the right decision and to take the appropriate action in every situa- tion. The fourth Eʋe word for “prudence” has to do with the use of the brain or natural intellectual ability by being knowledgeable or “brainy” in acting 4 See William E. Davie “Being Prudent and Acting Prudently,” in American Philosophical Quarterly 10 (1973), 57–60. See also Daniel M. Nelson, “Prudence” in Ethics John K. Roth, ed. (Pasadena, California: Salem Press, Inc., 1994, 2005), 1397–1401. See also Ralph McInerny, “Prudence and Conscience” in The Thomist 38 (1974), 291–305. See also James F. Keenan, “The Virtue of Prudence IIa IIae, qq. 47–56” in Stephen J. Pope ed., The Ethics of Aquinas (Washington, dc: Georgetown Univ. Press, 2002), 259–271. See also Daniel Westberg, Right Practical Reason: Aristotle, Action, and Prudence in Aquinas (Oxford: Oxford Univ. Press, 1994). See Daniel Mark Nelson, The Priority of Prudence: Virtue and Natural Law in Thomas Aquinas and the Implications for Modern Ethics (University Park: Pennsylvania State Univ. Press, 1992). 5 The Four Cardinal Virtues on which all other virtues hang, according to St. Thomas Aquinas, include Prudence, Justice, Fortitude and Temperance. See Scott P. Richert, The Cardinal Virtues: The Four Hinges of the Moral Life (about.com Guide). Accessed October, 2013. 6 Becker and Becker, eds. “Prudence,” 1214. <UN>.