 The ability to apply correctly the principles of practical reason to specific acts in particular circumstances is the function of the intellectual virtue of prudence, defined succinctly as recta ratio agibilium. Prudence “represents the agent’s ability to deliberate, decide and properly to order the process of practical reason to action.” (Westberg, p. 187). Prudence does not, however, direct the will infallibly to right conclusions. Since it merely directs choices, but does not determine them, the will can be said to remain free. Thomas argues that the will can choose freely in three ways, although it could never express a desire contrary to the primary moral rule of pursuing good. The will can be mistaken 1) with respect to its own act in that it can either will or not will; 2) with respect to its object in that it can either want or not want a particular thing; 3) with respect to what is ordered to the end insofar as it wills a particular good or evil act. (De veritate, q. 16, a. 2, ad 2 &amp; q. 16, a. 1). Thomas’ description of the will’s freedom seems at times to be overwhelmed by his insistence upon the will’s determination by the human intellect. This theory of freedom seems to consist merely in the human tendency for faulty reason, since both Albert and Thomas think it unlikely, or even impossible, for a human being to choose contrary to knowledge of the first principles and their application to particular circumstances: