 Although Aquinas subscribes to Aristotle’s thesis that practical reasonableness (phronesis, prudentia) concerns means rather than ends, he eliminates any quasi-Humeian reading of that thesis by emphasizing that what “moves” prudentia is not one’s passions but one’s underivative understanding of the first practical principles and of the intelligible goods to which they point (synderesis movet prudentiam: ST II-II q. 47 a. 6 ad 3). Moreover, since he holds that virtually all means are also ends, the Aristotelian thesis in no way inhibits him from holding that prudentia is what guides one in identifying moral standards and the “mean” of every virtue: prudentia “directs the moral virtues not only in choosing means but also in establishing ends”: I-II q. 66 a. 3 ad 3.