8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
1/203
METAPHYSICS
BOOK I
ARISTOTLES INTRODUCTIONHISTORY OF METAPHYSICAL INQUIRY
CONTENTS
LESSON 1: The Dignity and Object of This Science
LESSON 2: Wisdom Considers Universal First Causes and First Principles
LESSON 3: The Nature and Goal of Metaphysics
LESSON 4: Opinions about the Material Cause
LESSON 5: Opinions about the Efficient Cause
LESSON 6: Love and Hate as Efficient Causes of Good and Evil
LESSON 7: The Views of the Atomists and the Pythagoreans
LESSON 8: The Pythagorean Doctrine about Contraries
LESSON 9:The Opinions of the Eleatics and Pythagoreans about the Causes ofThings
LESSON 10: The Platonic Theory of Ideas
LESSON 11: A Summary of the Early Opinions about the Causes
LESSON 12: Criticism of the Views about the Number of Material Principles
LESSON 13: Criticism of the Pythagoreans' Opinions
LESSON 14: Arguments against the Platonic Ideas
LESSON 15: The Destruction of the Platonists' Arguments for Ideas
LESSON 16: Arguments against the View that Ideas Are Numbers
LESSON 17:Arguments against the View that the Ideas Are Principles of Beingand Knowledge
LESSON 1
The Dignity and Object of This Science
ARISTOTLES TEXT Chapter 1: 980a 21-983a 3
http://dhspriory.org/thomas/Metaphysics1.htm#1http://dhspriory.org/thomas/Metaphysics1.htm#1http://dhspriory.org/thomas/Metaphysics1.htm#2http://dhspriory.org/thomas/Metaphysics1.htm#2http://dhspriory.org/thomas/Metaphysics1.htm#3http://dhspriory.org/thomas/Metaphysics1.htm#3http://dhspriory.org/thomas/Metaphysics1.htm#4http://dhspriory.org/thomas/Metaphysics1.htm#4http://dhspriory.org/thomas/Metaphysics1.htm#5http://dhspriory.org/thomas/Metaphysics1.htm#5http://dhspriory.org/thomas/Metaphysics1.htm#6http://dhspriory.org/thomas/Metaphysics1.htm#6http://dhspriory.org/thomas/Metaphysics1.htm#7http://dhspriory.org/thomas/Metaphysics1.htm#7http://dhspriory.org/thomas/Metaphysics1.htm#8http://dhspriory.org/thomas/Metaphysics1.htm#8http://dhspriory.org/thomas/Metaphysics1.htm#9http://dhspriory.org/thomas/Metaphysics1.htm#9http://dhspriory.org/thomas/Metaphysics1.htm#10http://dhspriory.org/thomas/Metaphysics1.htm#10http://dhspriory.org/thomas/Metaphysics1.htm#11http://dhspriory.org/thomas/Metaphysics1.htm#11http://dhspriory.org/thomas/Metaphysics1.htm#12http://dhspriory.org/thomas/Metaphysics1.htm#12http://dhspriory.org/thomas/Metaphysics1.htm#13http://dhspriory.org/thomas/Metaphysics1.htm#13http://dhspriory.org/thomas/Metaphysics1.htm#14http://dhspriory.org/thomas/Metaphysics1.htm#14http://dhspriory.org/thomas/Metaphysics1.htm#15http://dhspriory.org/thomas/Metaphysics1.htm#15http://dhspriory.org/thomas/Metaphysics1.htm#16http://dhspriory.org/thomas/Metaphysics1.htm#16http://dhspriory.org/thomas/Metaphysics1.htm#17http://dhspriory.org/thomas/Metaphysics1.htm#17http://dhspriory.org/thomas/Metaphysics1.htm#17http://dhspriory.org/thomas/Metaphysics1.htm#17http://dhspriory.org/thomas/Metaphysics1.htm#17http://dhspriory.org/thomas/Metaphysics1.htm#16http://dhspriory.org/thomas/Metaphysics1.htm#15http://dhspriory.org/thomas/Metaphysics1.htm#14http://dhspriory.org/thomas/Metaphysics1.htm#13http://dhspriory.org/thomas/Metaphysics1.htm#12http://dhspriory.org/thomas/Metaphysics1.htm#11http://dhspriory.org/thomas/Metaphysics1.htm#10http://dhspriory.org/thomas/Metaphysics1.htm#9http://dhspriory.org/thomas/Metaphysics1.htm#9http://dhspriory.org/thomas/Metaphysics1.htm#8http://dhspriory.org/thomas/Metaphysics1.htm#7http://dhspriory.org/thomas/Metaphysics1.htm#6http://dhspriory.org/thomas/Metaphysics1.htm#5http://dhspriory.org/thomas/Metaphysics1.htm#4http://dhspriory.org/thomas/Metaphysics1.htm#3http://dhspriory.org/thomas/Metaphysics1.htm#2http://dhspriory.org/thomas/Metaphysics1.htm#18/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
2/203
[980] [21] . : ,
. [25] . .
1. All men naturally desire to know. Asign of this is the delight we take in the
senses; for apart from their usefulness
they are loved for themselves, and most of
all the sense which operates through theeyes. For not only that we may act, but
even when we intend to do nothing, we
prefer sight, as we may say, to all theother senses. The reason is that of all the
senses this most enables us to know and
reveals many differences between things.
,
2. Animals by nature, then, are born withsensory power.
, . [980] [21] , ( ), [25] .
3. Now in some animals memory arises
from the senses, but in others it does not;
and for this reason the former are prudentand more capable of being taught than
those which are unable to remember.
Those which cannot hear sounds areprudent but unable to learn, as the bee and
any other similar type of animal there may
be. But any which have this sense
together with memory are able to learn.
, : .
4. Thus other animals live by imaginationand memory and share little in experience,
whereas the human race lives by art and
reasoning.
: . [981] [1] ,
5. Now in men experience comes frommemory, for many memories of the same
thing produce the capacity of a single
experience. And experience seems to be
somewhat like science and art.
: , , [5] .
6. But in men science and art come from
experience; for Experience causes art,and inexperience, luck, as Polus rightlystates. Art comes into being when frommany conceptions acquired by experience
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
3/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
4/203
: [30] . ,
[981] [1] ( , , , : [5] ), .
those who have experience know thatsomething is so but do not know why,
whereas the others know the why and the
cause. For this reason, too, we think that
the master planners in each art are to beheld in greater esteem, and that they know
more and are wiser than the manual
laborers, because they understand thereasons for the things which are done.
Indeed, we think that the latter resemble
certain inanimate things, which act but do
not know what they do, as fire burns.Therefore inanimate things perform each
of their actions as a result of a certain
natural disposition, whereas manual
laborers perform theirs through habit,implying that some men are wiser not
insofar as they are practical but insofar asthey themselves have the theories and
know the causes.
, : , . [10]
10. In general a sign, of scientific
knowledge is the ability to teach, and forthis reason we think that art rather than
experience is science. For those who have
an art are able to teach, whereas the others
are not.
: : , , .
11. Furthermore, we do not hold that anyone of the senses is wisdom, since the
cognition of singular things belongs
especially to the senses. However, thesedo not tell us why a thing is so; for
example, they do not tell us why fire is
hot but only that it is so.
[15] :
12 It is only fitting, then, that the one whodiscovered any art whatsoever that went
beyond the common perceptions of men
should be admired by men, not only
because of some usefulness of hisdiscoveries, but as one who is wise and as
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
5/203
, [20] .
, : , [25] . :
distinguishing [a thing] from others. Andas more of the arts were discovered, some
to supply the necessities of life, and others
to introduce us [to the sciences], those
who discovered the former were alwaysconsidered to be wiser than those who
discovered the former, because their
sciences were not for the sake of utility.Hence, after all such arts had already been
developed, those sciences were
discovered which are pursued neither for
the sake of pleasure nor necessity. Thishappened first in those places where men
had leisure. Hence the mathematical arts
originated in Egypt, for there the priestly
class was permitted leisure. Thedifference between art and science and
similar mental states has been stated inour work on morals.
, : , , [30] , , , . [982] [1] , .
13. Now the reason for undertaking this
investigation is that all men think that the
science which is called wisdom deals withthe primary causes and principles of
things. Hence, as we have said before (8,
9), the man of experience is considered to
be wiser than one who has any of thesenses; the artist wiser than the man of
experience; the master planner wiser than
the manual laborer and speculativeknowledge wiser than practical
knowledge. It is quite evident then, that
wisdom is a science of certain causes andprinciples.
COMMENTARY
Three reasons why people naturally desire to
know
Huic autem scientiae Aristoteles prooemium
praemittit, in quo duo tradit. Primo quidem
1. Aristotle first sets down an introduction to
this science, in which he treats of two things.
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
6/203
ostendit circa quid haec scientia versetur.
Secundo qualis sit ista scientia, ibi, quia veronon activa.
First (2), he points out with what this science
is concerned. Second (53), he explains whatkind of science it is (That this is not apractical science).
Circa primum duo facit. Primo ostendit, quod
huius scientiae, quae sapientia dicitur, estconsiderare causas. Secundo quales vel quas
causas considerat, ibi, quoniam autem
scientiam hanc.
In regard to the first he does two things. First,
he shows that the office of this science, whichis called wisdom, is to consider the causes of
things. Second (36), he explains with whatcauses or kinds of causes it is concerned (Butsince we are in search).
Circa primum praemittit quaedam ex quibusad propositum arguit. Secundo ex praedictis
rationem sumit, ibi, cuius autem gratia nunc.
In regard to the first he prefaces certainpreliminary considerations form which he
argues in support of his thesis. Second (35), he
draws a conclusion from these considerations(Now the reason for undertaking).
Circa primum duo facit. Primo ostendit in
communi scientiae dignitatem. Secundo,
ostendit cognitionis ordinem, ibi, animaliaquidem igitur et cetera.
In regard to the first he does two things. First,
he makes clear the dignity of scientific
knowledge in general. Second (9), he explainsthe hierarchy in knowing (Animals bynature).
Scientiae autem dignitatem ostendit per hoc
quod naturaliter desideratur ab omnibustamquam finis. Unde circa hoc duo facit.
Primo proponit intentum. Secundo probat, ibi,
signum autem.
Now he establishes the dignity of scientific
knowledge from the fact that it is naturallydesired as an end by all men. Hence, in regard
to this he does two things. First, he states what
he intends [to prove]. Second (1), he proves it(A sign of this).
Proponit igitur primo, quod omnibushominibus naturaliter desiderium inest ad
sciendum.
Accordingly, he says, first, that the desire toknow belongs by nature to all men.
Cuius ratio potest esse triplex: 2. Three reasons can be given for this:
primo quidem, quia unaquaeque res
naturaliter appetit perfectionem sui. Unde etmateria dicitur appetere formam, sicut
imperfectum appetit suam perfectionem. Cum
igitur intellectus, a quo homo est id quod est,
The first is that each thing naturally desires its
own perfection. Hence matter is also said todesire form as any imperfect thing desires its
perfection. Therefore, since the intellect, by
which man is what he is, considered in itself is
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
7/203
in se consideratus sit in potentia omnia, nec
in actum eorum reducatur nisi per scientiam,quia nihil est eorum quae sunt, ante
intelligere, ut dicitur in tertio de anima: sic
naturaliter unusquisque desiderat scientiamsicut materia formam.
all things potentially, and becomes them
actually only through knowledge, because theintellect is none of the things that exist before
it understands them, as is stated in Book III
of The Soul, so each man naturally desiresknowledge just as matter desires form.
Secundo, quia quaelibet res naturalem
inclinationem habet ad suam propriam
operationem: sicut calidum ad calefaciendum,et grave ut deorsum moveatur. Propria autem
operatio hominis inquantum homo, est
intelligere. Per hoc enim ab omnibus aliis
differt. Unde naturaliter desiderium hominisinclinatur ad intelligendum, et per consequens
ad sciendum.
3. The second reason is that each thing has a
natural inclination to perform its proper
operation, as something hot is naturallyinclined to heat, and something heavy to be
moved downwards. Now the proper operation
of man as man is to understand, for by reason
of this he differs from all other things. Hencethe desire of man is naturally inclined to
understand, and therefore to possess scientificknowledge.
Tertio, quia unicuique rei desiderabile est, utsuo principio coniungatur; in hoc enim
uniuscuiusque perfectio consistit. Unde et
motus circularis est perfectissimus, ut
probatur octavo physicorum, quia finemconiungit principio. Substantiis autem
separatis, quae sunt principia intellectus
humani, et ad quae intellectus humanus se
habet ut imperfectum ad perfectum, nonconiungitur homo nisi per intellectum: unde
et in hoc ultima hominis felicitas consistit. Et
ideo naturaliter homo desiderat scientiam.Nec obstat si aliqui homines scientiae huic
studium non impendant; cum frequenter qui
finem aliquem desiderant, a prosecutionefinis ex aliqua causa retrahantur, vel propter
difficultatem perveniendi, vel propter alias
occupationes. Sic etiam licet omnes homines
scientiam desiderent, non tamen omnes
scientiae studium impendunt, quia ab aliisdetinentur, vel a voluptatibus, vel a
necessitatibus vitae praesentis, vel etiampropter pigritiam vitant laborem addiscendi.
Hoc autem proponit Aristoteles ut ostendat,
quod quaerere scientiam non propter aliud
utilem, qualis est haec scientia, non est
4. The third reason is that it is desirable foreach thing to be united to its source, since it is
in this that the perfection of each thing
consists. This is also the reason why circular
motion is the most perfect motion, as is provedin Book VIII of thePhysics, because its
terminus is united to its starting-point. Now it
is only by means of his intellect that man is
united to the separate substances, which arethe source of the human intellect and that to
which the human intellect is related as
something imperfect to something perfect. It isfor this reason, too, that the ultimate happiness
of man consists in this union. Therefore man
naturally desires to know. The fact that somemen do not devote any study to this science
does not disprove this thesis; for those who
desire some end are often prevented from
pursuing it for some reason or other, either
because of the difficulty of attaining it, orbecause of other occupations. And in this way,
too, even though all men desire knowledge,still not all devote themselves to the pursuit of
it because they are held back by other things,
either by pleasures or the needs of the present
life; or they may even avoid the effort that
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
8/203
vanum, cum naturale desiderium vanum esse
non possit.
learning demands because they are lazy. Now
Aristotle makes this statement in order to showthat it is not pointless to search for a science
that is not useful for anything else, as happens
in the case of this science, since a naturaldesire cannot exist in vain.
Deinde ostendit quod proposuerat, per
signum: quia cum sensus ad duo nobis
deserviant; scilicet ad cognitionem rerum, etad utilitatem vitae; diliguntur a nobis propter
seipsos, inquantum cognoscitivi sunt, et etiam
propter hoc, quod utilitatem ad vitam
conferunt. Et hoc patet ex hoc, quod illesensus maxime ab omnibus diligitur, qui
magis cognoscitivus est, qui est visus, quemdiligimus non solum ad agendum aliquid, sed
etiam si nihil agere deberemus. Cuius causaest, quia iste sensus, scilicet visus, inter
omnes magis facit nos cognoscere, et plures
differentias rerum nobis demonstrat.
5. Then he establishes his thesis by means of
an example. Since our senses serve us in two
respects: in knowing things and in meeting theneeds of life, we love them for themselves
inasmuch as they enable us to know and also
assist us to live. This is evident from the fact
that all men take the greatest delight in thatsense which. is most knowing, i.e., the sense of
sight, which we value not merely in order todo something, but even when we are not
required to act at all. The reason is that thissensethat of sightis the most knowing ofall our senses and makes us aware of many
differences between things.
In quo manifestum est quod duaspraeeminentias visus in cognoscendo ad alios
sensus ponit. Unam quidem quia perfectius
cognoscit. Quod quidem visui accidit, eo
quod spiritualior est inter omnes sensus.Quanto enim aliqua vis cognoscitiva est
immaterialior, tanto est perfectior in
cognoscendo. Quod autem visus sitimmaterialior, patet si consideretur eius
immutatio, qua ab obiecto immutatur. Nam,
cum omnia alia sensibilia immutent organumet medium sensus secundum aliquam
materialem immutationem, sicut tactus
obiectum calefaciendo et infrigidando,
obiectum vero gustus, afficiendo sapore
aliquo organum gustus mediante saliva,obiectum autem auditus per motum
corporalem, obiectum autem odoratus perfumalem evaporationem, solum obiectum
visus non immutat nec organum nec medium
nisi spirituali immutatione. Non enim pupilla
nec aer coloratur, sed solum speciem coloris
6. In this part it is clear that he gives tworeasons why sight is superior to the other
senses in knowing. The first is that it knows in
a more perfect way; and this belongs to it
because it is the most spiritual of all thesenses. For the more immaterial a power is, the
more perfectly it knows. And evidently sight is
a more immaterial sense, if we consider themodification produced in it by its object. For
all other sensible objects change both the
organ and medium of a sense by a materialmodification, for example, the object of touch
by heating and cooling, the object of taste by
affecting the organ of taste with some flavor
through the medium of saliva, the object of
hearing by means of motion in the body, andthe object of smell by means of the
evaporation of volatile elements. But theobject of sight changes the organ and medium
of sight only by a spiritual modification;
because neither the pupil of the eye nor the air
becomes colored, but these only receive the
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
9/203
recipiunt secundum esse spirituale. Quia
igitur sensus in actu consistit in actualiimmutatione sensus ab obiecto, manifestum
est illum sensum spiritualiorem esse in sua
operatione, qui immaterialius et spiritualiusimmutatur. Et ideo visus certius et perfectius
iudicat de sensibilibus inter alios sensus.
form of color in a spiritual mode of being.
Therefore, because actual sensation consists inthe actual modification of a sense by its object,
it is evident that that sense which is changed in
a more immaterial and spiritual way is morespiritual in its operation. Hence sight judges
about sensible objects in a more certain and
perfect way than the other senses do.
Aliam autem praeeminentiam ponit, quianobis plura demonstrat. Quod quidem accidit
ex ratione sui obiecti. Tactus enim et gustus,
et similiter odoratus et auditus sunt
cognoscitivi illorum accidentium, in quibusdistinguuntur inferiora corpora a
superioribus. Visus autem est cognoscitivusillorum accidentium, in quibus communicant
inferiora corpora cum superioribus. Namvisibile actu est aliquid per lucem, in qua
communicant inferiora corpora cum
superioribus, ut dicitur secundo de anima; etideo corpora caelestia solo visu sunt
sensibilia.
7. The other reason which he gives for thesuperiority of sight is that it gives us more
information about things. This is attributable to
the nature of its object, for touch and taste, and
likewise smell and hearing, perceive thoseaccidents by which lower bodies are
distinguished from higher ones. But sightperceives those accidents which lower bodies
have in common with higher ones. For a thingis actually visible by means of light, which is
common both to lower and higher bodies, as is
said in Book II of The Soul. Hence thecelestial bodies are perceptible only by means
of sight.
Est autem alia ratio, quia visus plures
differentias rerum demonstrat; quia sensibilia
corpora praecipue per visum et tactumcognoscere videmur, et adhuc magis per
visum. Cuius ratio ex hoc sumi potest: quod
alii tres sensus sunt cognoscitivi eorum quaea corpore sensibili quodammodo effluunt, et
non in ipso consistunt: sicut sonus est a
corpore sensibili, ut ab eo fluens et non in eomanens: et similiter fumalis evaporatio cum
qua et ex qua odor diffunditur. Visus autem et
tactus percipiunt illa accidentia quae rebus
ipsis immanent, sicut color et calidum et
frigidum. Unde iudicium tactus et visusextenditur ad res ipsas, iudicium autem
auditus et odoratus ad ea quae a rebus ipsisprocedunt, non ad res ipsas. Et inde est quod
figura et magnitudo et huiusmodi, quibus ipsa
res sensibilis disponitur, magis percipitur visu
et tactu, quam aliis sensibus. Et adhuc
8. There is also another reason. Sight informs
us of many differences between things, for we
seem to know sensible things best by means ofsight and touch, but especially by means of
sight. The reason for this can be drawn from
the fact that the other three senses perceivethose accidents which in a way flow from a
sensible body and do not remain in it. Thus
sound comes from a sensible body inasmuchas it flows away from it and does not remain in
it. The same thing is true of the evaporation of
volatile elements, with which and by which
odor is diffused. But sight and touch perceive
those accidents which remain in sensiblebodies, such as color, warmth and coldness.
Hence the judgment of sight and touch isextended to things themselves, whereas the
judgment of hearing and smell is extended to
those accidents which flow from things and
not to things themselves. It is for this reason
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
10/203
amplius magis visu quam tactu, tum propter
hoc quod visus habet maiorem efficaciam adcognoscendum, ut dictum est, tum propter
hoc, quod quantitas et ea quae ad ipsam
sequuntur, quae videntur esse sensibiliacommunia, proximius se habent ad obiectum
visus quam ad obiectum tactus. Quod ex hoc
patet, quod obiectum visus omne corpus
habens aliquam quantitatem aliquo modoconsequitur, non autem obiectum tactus.
that figure and size and the like, by which a
sensible being itself is disposed, are perceivedmore by sight and touch than by the other
senses. And they are perceived more by sight
than by touch, both because sight knows moreefficaciously, as has been pointed out (C 6),
and also because quantity and those
[accidents] which naturally follow from it,
which are seen to be the common sensibles,are more closely related to the object of sight
than to that of touch. This is clear from the fact
that the object of sight belongs in some degree
to every body having some quantity, whereasthe object of touch does not.
9. Animals by nature, then(2).
Deinde cum dicit animalia quidem
prosequitur de ordine cognitionis. Et primoquantum ad bruta animalia. Secundo quantum
ad homines, ibi, alia quidem igitur et cetera.
Here he considers the hierarchy in knowledge.
He does this, first (9), with respect to bruteanimals; and, then (14), with respect to men
(Thus other animals).
Circa vero bruta animalia tangit primo
quidem id in quo omnia animalia
communicant. Secundo id in quo animaliadifferunt, et seinvicem excedunt, ibi, ex
sensibus.
With respect to brute animals he mentions first
what all animals have in common; and second
(10), that by which they differ and surpass oneanother (Now in some animals).
Communicant autem omnia animalia in hoc
quod naturaliter sensus habent. Nam ex hocanimal est animal, quod habet animam
sensitivam, quae natura est animalis, sicut
forma unicuique propria est natura eius.Quamvis autem omnia animalia sensum
habeant naturaliter, non tamen omnia habent
omnes sensus, sed solum perfecta. Omnia
vero habent sensum tactus. Ipse enim estquodammodo fundamentum omnium aliorum
sensuum. Non autem habent omnia sensum
visus, quia sensus visus est omnibus aliisperfectior in cognoscendo, sed tactus magis
necessarius. Est enim cognoscitivus eorum,
ex quibus animal constat, scilicet calidi,
Now all animals are alike in the respect that
they possess by nature the power of sensation.For an animal is an animal by reason of the
fact that it has a sentient soul, which is the
nature of an animal in the sense in which thedistinctive form of each thing is its nature. But
even though all animals are naturally endowed
with sensory power, not all animals have all
the senses, but only perfect animals. All havethe sense of touch, for this sense in a way is
the basis of all the other senses. However, not
all have the sense of sight, because this senseknows in a more perfect way than all the other
senses. But touch is more necessary; for it
perceives the elements of which an animal is
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
11/203
frigidi, humidi et sicci. Unde sicut visus inter
omnes est perfectior in cognoscendo, itatactus est magis necessarius, utpote primus
existens in via generationis. Ea enim quae
sunt perfectiora, secundum hanc viam, suntposteriora respectu illius individui, quod de
imperfecto ad perfectionem movetur.
composed, namely, the hot, cold, moist and
dry. Hence, just as sight knows in a moreperfect way than the other senses, in a similar
way touch is more necessary inasmuch as it is
the first to exist in the process of generation.For those things which are more perfect
according to this process come later in the
development of the individual which is moved
from a state of imperfection to one ofperfection.
10. Now in some animals(3).
Deinde cum dicit ex sensibus ponit
diversitatem cognitionis, quae est in brutis: et
tangit etiam tres gradus cognitionis inhuiusmodi animalibus. Quaedam enim sunt,
quae licet sensum habeant, non tamen habent
memoriam, quae ex sensu fit. Memoria enimsequitur phantasiam, quae est motus factus a
sensu secundum actum, ut habetur in secundo
de anima. In quibusdam vero animalibus ex
sensu non fit phantasia, et sic in eis nonpotest esse memoria: et huiusmodi sunt
animalia imperfecta, quae sunt immobilia
secundum locum, ut conchilia. Cum enim
animalibus cognitio sensitiva sit provisiva advitae necessitatem et ad propriam
operationem, animalia illa memoriam habere
debent, quae moventur ad distans motuprogressivo: nisi enim apud ea remaneret per
memoriam intentio praeconcepta, ex qua ad
motum inducuntur, motum continuare nonpossent quousque finem intentum
consequerentur. Animalibus vero
immobilibus sufficit ad proprias operationes,
praesentis sensibilis acceptio, cum ad distans
non moveantur; et ideo sola imaginationeconfusa habent aliquem motum
indeterminatum, ut dicitur tertio de anima.
Here he indicates the different kinds and three
levels of knowing found among brute animals.
For there are certain animals which havesensation, although they do not have memory
which comes from sensation. For memory
accompanies imagination, which is amovement caused by the senses in their act of
sensing, as we find in Book II of The Soul. But
in some animals imagination does not
accompany sensation, and therefore memorycannot exist in them. This is found verified in
imperfect animals which are incapable of local
motion, such as shellfish. For since sensory
cognition enables animals to make provisionfor the necessities of life and to perform their
characteristic operations, then those animals
which move towards something at a distanceby means of local motion must have memory.
For if the anticipated goal by which they are
induced to move did not remain in themthrough memory, they could not continue to
move toward the intended goal which they
pursue. But in the case of immobile animals
the reception of a present sensible quality is
sufficient for them to perform theircharacteristic operations, since they do not
move toward anything at a distance. Hencethese animals have an indefinite movement as
a result of confused [or indeterminate]
imagination alone, as he points out in Book III
of The Soul.
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
12/203
Ex hoc autem, quod quaedam animalia
memoriam habent, et quaedam non habent,sequitur quod quaedam sunt prudentia et
quaedam non. Cum enim prudentia ex
praeteritorum memoria de futuris provideat(unde secundum Tullium in secundo
rhetoricae, partes eius ponuntur memoria,
intelligentia, et providentia), in illis
animalibus prudentia esse non potest, quimemoria carent. Illa vero animalia, quae
memoriam habent, aliquid prudentiae habere
possunt. Dicitur autem prudentia aliter in
brutis animalibus, et aliter hominibus inesse.In hominibus quidem est prudentia secundum
quod ex ratione deliberant quid eos oporteat
agere; unde dicitur sexto Ethicorum, quod
prudentia est recta ratio agibilium. Iudiciumautem de rebus agendis non ex rationis
deliberatione, sed ex quodam naturaeinstinctu, prudentia in aliis animalibus dicitur.
Unde prudentia in aliis animalibus est
naturalis aestimatio de convenientibus
prosequendis, et fugiendis nocivis, sicutagnus sequitur matrem et fugit lupum.
11. Again, from the fact that some animals
have memory and some do not, it follows thatsome are prudent and some not. For, since
prudence makes provision for the future from
memory of the past (and this is the reason whyTully in hisRhetoric, Book II, makes memory,
understanding and foresight parts of
prudence), prudence cannot be had by those
animals which lack memory. Now thoseanimals which have memory can have some
prudence, although prudence has one meaning
in the case of brute animals and another in the
case of man. Men are prudent inasmuch asthey deliberate rationally about what they
ought to do. Hence it is said in Book VI of
theEthics, that prudence is a rationally
regulated plan of things to be done. But thejudgment about things to be done which is not
a result of any rational deliberation but ofsome natural instinct is called prudence in
other animals. Hence in other animals
prudence is a natural estimate about the pursuit
of what is fitting and the avoidance of what isharmful, as a lamb follows its mother and runs
away from a wolf .
Inter ea vero, quae memoriam habent,quaedam habent auditum et quaedam non.Quaecumque autem auditum non habent, ut
apes, vel si quod aliud huiusmodi animal est,
licet prudentiam habere possint, non tamen
sunt disciplinabilia, ut scilicet per alteriusinstructionem possint assuescere ad aliquid
faciendum vel vitandum: huiusmodi enim
instructio praecipue recipitur per auditum:unde dicitur in libro de sensu et sensato, quod
auditus est sensus disciplinae. Quod autem
dicitur apes auditum non habere, nonrepugnat ei, quod videntur ex quibusdamsonis exterreri. Nam sicut sonus vehemens
occidit animal, et scindit lignum, ut in
tonitruo patet, non propter sonum, sed proptercommotionem aeris vehementem in quo est
sonus: ita animalia, quae auditu carent,
iudicium de sonis non habendo possunt per
12. But among those animals which havememory some have hearing and some do not.And all those which cannot hear (as the bee or
any other similar type of animal that may
exist), even though they have prudence, are
still incapable of being taught, i.e., in the sensethat they can be habituated to the doing or
avoiding of something through someone elsesinstruction, because such instruction isreceived chiefly by means of hearing. Hence
in The Senses and Their Objectsit is stated
that hearing is the sense by which we receiveinstruction. Furthermore, the statement thatbees do not have hearing is not opposed in any
way to the observation that they are frightened
by certain sounds. For just as a very loudsound kills an animal and splits wood, as is
evident in the case of thunder, not because of
the sound but because of the violent motion of
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
13/203
sonos aereos exterreri. Illa vero animalia,
quae memoriam et auditum habent, etdisciplinabilia et prudentia esse possunt.
the air in which the sound is present, in a
similar fashion those animals which lackhearing can be frightened by the sounding air
even though they have no perception of sound.
However, those animals which have bothmemory and hearing can be both prudent and
teachable.
Patet igitur tres esse gradus cognitionis in
animalibus. Primus est eorum, quae necauditum nec memoriam habent: unde nec
disciplinabilia sunt, nec prudentia. Secundus
est eorum quae habent memoriam, sed non
auditum; unde sunt prudentia, et nondisciplinabilia. Tertius est eorum, quae
utrumque habent, et sunt prudentia etdisciplinabilia. Quartus autem modus esse
non potest, ut scilicet sit aliquod animal, quodhabeat auditum, et non habeat memoriam.
Sensus enim, qui per exterius medium suum
sensibile apprehendunt, inter quos est auditus,non sunt nisi in animalibus quae moventur
motu progressivo, quibus memoria deesse
non potest, ut dictum est.
13. It is evident, then, that there are three
levels of knowing in animals. The first level isthat had by animals which have neither hearing
nor memory, and which are therefore neither
capable of being taught nor of being prudent.
The second level is that of animals which havememory but are unable to hear, and which are
therefore prudent but incapable of beingtaught. The third level is that of animals which
have both of these faculties, and which aretherefore prudent and capable of being taught.
Moreover, there cannot be a fourth level, so
that there would be an animal which hadhearing but lacked memory. For those senses
which perceive their sensible objects by means
of an external mediumand hearing is one oftheseare found only in animals which havelocomotion and which cannot do without
memory, as has been pointed out (10).
14. Thus other animals(4).
Deinde cum dicit alia quidem ostendit gradus
cognitionis humanae. Et circa hoc duo facit.Primo namque ostendit in quo cognitio
humana excedit praedictorum cognitionem.
Secundo ostendit quomodo humana cognitio
per diversos gradus distribuatur, ibi, fit autemex memoria.
Here he explains the levels of human knowing;
and in regard to this he does two things. First(14), he explains how human knowing
surpasses the knowing of the abovementioned
animals. Second (17), he shows how human
knowing is divided into different levels (Nowin men).
Dicit ergo in prima parte, quod vita
animalium regitur imaginatione et memoria:imaginatione quidem, quantum ad animalia
imperfecta; memoria vero quantum ad
animalia perfecta. Licet enim et haec
Accordingly, in the first part (4) he says that
the life of animals is ruled by imagination andmemory: by imagination in the case of
imperfect animals, and by memory in the case
of perfect animals. For even though the latter
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
14/203
imaginationem habeant, tamen unumquodque
regi dicitur ab eo quod est principalius inipso. Vivere autem hic non accipitur
secundum quod est esse viventis, sicut
accipitur in secundo de anima: cum dicitur,vivere viventibus est esse. Nam huiusmodi
vivere animalis non est ex memoria et
imaginatione, sed praecedit utrumque.
Accipitur autem vivere pro actione vitae,sicut et conversationem hominum vitam
dicere solemus. In hoc vero, quod
cognitionem animalium determinat per
comparationem ad regimen vitae, daturintelligi quod cognitio inest ipsis animalibus
non propter ipsum cognoscere, sed propter
necessitatem actionis.
also have imagination, still each thing is said
to be ruled by that [power] which holds thehighest place within it. Now in this discussion
life does not mean the being of a living thing,
as it is understood in Book II of The Soul,
when he says that for living things to live isto be; for the life of an animal in this sense isnot a result of memory or imagination but is
prior to both of these. But life is taken to meanvital activity, just as we are also accustomed to
speak of association as the life of men. But by
the fact that he establishes the truth about the
cognition of animals with reference to themanagement of life, we are given to
understand that knowing belongs to these
animals, not for the sake of knowing, but
because of the need for action.
Supra memoriam autem in hominibus, ut
infra dicetur, proximum est experimentum,
quod quaedam animalia non participant nisiparum. Experimentum enim est ex collatione
plurium singularium in memoria receptorum.
Huiusmodi autem collatio est homini propria,
et pertinet ad vim cogitativam, quae ratioparticularis dicitur: quae est collativa
intentionum individualium, sicut ratiouniversalis intentionum universalium. Et,quia ex multis sensibus et memoria animalia
ad aliquid consuescunt prosequendum vel
vitandum, inde est quod aliquid experimenti,
licet parum, participare videntur. Hominesautem supra experimentum, quod pertinet ad
rationem particularem, habent rationem
universalem, per quam vivunt, sicut per idquod est principale in eis.
15. Now, as is stated below (18), in men the
next thing above memory is experience, which
some animals have only to a small degree. Foran experience arises from the association of
many singular [intentions] received in
memory. And this kind of association is proper
to man, and pertains to the cogitative power(also called particular reason), which
associates particular intentions just asuniversal reason associates universal ones.Now since animals are accustomed to pursue
or avoid certain things as a result of many
sensations and memory, for this reason they
seem to share something of experience, eventhough it be slight. But above experience,
which belongs to particular reason, men have
as their chief power a universal reason bymeans of which they live.
Sicut autem se habet experimentum adrationem particularem, et consuetudo ad
memoriam in animalibus, ita se habet ars adrationem universalem. Ideo sicut perfectum
vitae regimen est animalibus per memoriam
adiuncta assuefactione ex disciplina, vel
quomodolibet aliter, ita perfectum hominis
16. And just as experience is related toparticular reason [in men], and customary
activity to memory in animals, in a similar wayart is related to universal reason. Therefore,
just as the life of animals is ruled in a perfect
way by memory together with activity that has
become habitual through training, or in any
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
15/203
regimen est per rationem arte perfectam.
Quidam tamen ratione sine arte reguntur; sedhoc est regimen imperfectum.
other way whatsoever, in a similar way man is
ruled perfectly by reason perfected by art.Some men, however, are ruled by reason
without art; but this rule is imperfect.
17. Now in men(5).
Deinde cum dicit fit autem ostendit diversos
gradus humanae cognitionis. Et circa hoc duofacit. Primo comparat experimentum ad artem
quidem. Secundo comparat artem
speculativam ad activam, ibi, primum igitur
conveniens et cetera.
Here he explains the different levels of human
knowing; and in regard to this he does twothings. First (17), he compares art with
experience; and, second (31), he compares
speculative art with practical art (It is onlyfitting).
Circa primum duo facit. Primo ostendit
generationem artis et experimenti. Secundo
praeeminentiam unius ad alterum, ibi, ad
agere quidem igitur et cetera.
He treats the first point in two ways. First, he
explains how art and experience originate.
Second (20), he explains how one is superiorto the other (In practical matters).
Circa primum duo facit. Primo proponit
utriusque praedictorum generationem.
Secundo manifestat per exemplum, ibi,
acceptionem quidem enim et cetera.
In regard to the first he does two things. First,
he explains how each of the above originates.
Second (18), he makes this clear by means ofan example (For to judge).
Circa primum duo facit. Primo ponit
generationem experimenti. Secundo artisgenerationem ibi, hominibus autem et cetera.
In regard to the first he does two things. First,
he describes how experience originates, andsecond (18), how art originates (But in men,science).
Dicit ergo primo, quod ex memoria inhominibus experimentum causatur. Modus
autem causandi est iste; quia ex multis
memoriis unius rei accipit homoexperimentum de aliquo, quo experimento
potens est ad facile et recte operandum. Et
ideo quia potentiam recte et faciliter operandipraebet experimentum, videtur fere essesimile arti et scientiae. Est enim similitudo eo
quod utrobique ex multis una acceptio
alicuius rei sumitur. Dissimilitudo autem,quia per artem accipiuntur universalia, per
experimentum singularia, ut postea dicetur.
He says first (5), then, that in men experienceis caused by memory. The way in which it is
caused is this: from several memories of a
single thing a man acquires experience aboutsome matter, and by means of this experience
he is able to act easily and correctly.
Therefore, because experience provides uswith the ability to act easily and correctly, itseems to be almost the same as science and art.
For they are alike inasmuch as in either case
from many instances a single view of a thing isobtained. But they differ inasmuch as
universals are grasped by art and singular
things by experience, as is stated later (18).
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
16/203
Deinde cum dicit hominibus autem ponit
generationem artis: et dicit, quod exexperientia in hominibus fit scientia et ars: et
probat per auctoritatem Poli, qui dicit, quod
experientia facit artem, sed inexperientiacasum. Quando enim aliquis inexpertus recte
operatur, a casu est. Modus autem, quo ars fit
ex experimento, est idem cum modo
praedicto, quo experimentum fit ex memoria.Nam sicut ex multis memoriis fit una
experimentalis scientia, ita ex multis
experimentis apprehensis fit universalis
acceptio de omnibus similibus. Unde plushabet hoc ars quam experimentum: quia
experimentum tantum circa singularia
versatur, ars autem circa universalia.
18. But in men science and art (6). Here he
describes the way in which art arises. He saysthat in men science and art come from
experience, and he proves this on the authority
of Polus, who says that Experience causes artand inexperience luck. For when aninexperienced person acts correctly, this
happens by chance. Furthermore, the way in
which art arises from experience is the same asthe way spoken of above in which experience
arises from memory. For just as one
experiential cognition comes from many
memories of a thing, so does one universaljudgment about all similar things come from
the apprehension of many experiences. Hence
art has this [unified view] more than
experience, because experience is concernedonly with singulars, whereas art has to do with
universals.
Quod consequenter per exempla exponit, cumdicit, acceptionem quidem etc.: quia cum
homo accepit in sua cognitione quod haec
medicina contulit Socrati et Platoni tali
infirmitate laborantibus, et multis aliissingularibus, quidquid sit illud, hoc ad
experientiam pertinet: sed, cum aliquisaccipit, quod hoc omnibus conferat in talispecie aegritudinis determinata, et secundum
talem complexionem, sicut quod contulit
febricitantibus et phlegmaticis et cholericis,
id iam ad artem pertinet.
19. Thereupon he makes this clear by means ofexamples (But in men). For when a man haslearned that this medicine has been beneficial
to Socrates and Plato, and to many other
individuals who were suffering from someparticular disease, whatever it may be, this is a
matter of experience; but when a man learnsthat this particular treatment is beneficial to Amen who have some particular kind of disease
and some particular kind of physical
constitution, as it has benefited the feverish,
both the phlegmatic and the bilious, this is nowa matter of art.
20. In practical matters(7).
Deinde cum dicit ad agere comparat artem ad
experimentum per modum praeeminentiae. Et
secundum hoc duo facit. Primo comparatquantum ad actionem. Secundo quantum ad
cognitionem, ibi, sed tamen scire et cetera.
He compares art to experience from the
viewpoint of pre-eminence; and in regard to
this he does two things. First (20), hecompares them from the viewpoint of action;
and, second (23), from the viewpoint ofknowledge (Yet we think).
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
17/203
Dicit ergo, quod quantum ad actum pertinet,
experientia nihil videtur differre ab arte. Cumenim ad actionem venitur, tollitur differentia,
quae inter experimentum et artem erat per
universale et singulare: quia sicutexperimentum circa singularia operatur, ita et
ars; unde praedicta differentia erat in
cognoscendo tantum. Sed quamvis in modo
operandi ars et experimentum non differant,quia utraque circa singularia operatur,
differunt tamen in efficacia operandi. Nam
experti magis proficiunt in operando illis qui
habent rationem universalem artis sineexperimento.
He says then that in practical matters
experience seems to differ in no way from art;for when it comes to acting, the difference
between experience and art, which is a
difference between the universal and thesingular, disappears, because art operates with
reference to singulars just as experience does.
Therefore the aforesaid difference pertains
only to the way in which they come to know.But even though art and experience do not
differ in the way in which they act, because
both act on singular things, nevertheless they
differ in the effectiveness of their action. Formen of experience act more effectively than
those who have the universal knowledge of an
art but lack experience.
Cujus causa est, quia actiones sunt circasingularia, et singularium sunt omnes
generationes. Universalia enim non
generantur nec moventur nisi per accidens,inquantum hoc singularibus competit. Homo
enim generatur hoc homine generato. Unde
medicus non sanat hominem nisi per
accidens; sed per se sanat Platonem autSocratem, aut aliquem hominem singulariter
dictum, cui convenit esse hominem, velaccidit inquantum est curatus. Quamvis enimesse hominem per se conveniat Socrati,
tamen curato et medicato per accidens
convenit: haec est enim per se, Socrates est
homo: quia si Socrates definiretur, ponereturhomo in eius definitione, ut in quarto dicetur.
Sed haec est per accidens, curatus vel sanatus
est homo.
21. The reason is that actions have to do withsingular things, and all processes of generation
belong to singular things. For universals are
generated or moved only by reason ofsomething else, inasmuch as this belongs to
singular things. For man is generated when
this man is generated. Hence a physician heals
man only incidentally, but properly he healsPlato or Socrates, or some man that can be
individually named, to whom the nature manbelongs, or rather to whom it is accidentalinasmuch as he is the one healed. For even
though the nature man belongs essentially to
Socrates, still it belongs only accidentally to
the one healed or cured; for the propositionSocrates is a man is an essential one,because, if Socrates were defined, man would
be given in his definition, as will be said belowin Book IV. But the proposition What ishealed or cured is man is an accidental one.
Unde cum ars sit universalium, experientia
singularium, si aliquis habet rationem artissine experientia, erit quidem perfectus in hoc
quod universale cognoscat; sed quia ignorat
singulare cum experimento careat, multotiens
in curando peccabit: quia curatio magis
22. Hence, since art has to do with universals
and experience with singulars, if anyone hasthe theoretical knowledge of an art but lacks
experience, he will be perfect insofar as he
knows the universal; but since he does not
know the singular, because he lacks
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
18/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
19/203
another reading expresses this meaning moreclearly, saying: Implying that all pursuewisdom more with respect to knowing.
24. Now this is(9).
Consequenter cum dicit hoc autem probat
praedictam praeeminentiam tripliciter. Prima
probatio talis est. Illi, qui sciunt causam etpropter quid, scientiores sunt et sapientiores
illis qui ignorant causam, sed solum sciunt
quia. Experti autem sciunt quia, sed nesciunt
propter quid. Artifices vero sciunt causam, etpropter quid, et non solum quia: ergo
sapientiores et scientiores sunt artifices
expertis.
Then he proves the superiority of art and
science mentioned above, and he does this by
means of three arguments. The first runs thus:those who know the cause and reason why a
thing is so are more knowing and wiser than
those who merely know that it is so but do not
know why. Now men of experience know thatsomething is so but do not know the reason,
whereas men who have an art know not merely
that something is so but also know its causeand reason. Hence those who have an art are
wiser and more knowing than those who have
experience.
25. For this reason too(9).
Primo primam probat cum dicit, unde etarchitectores et cetera. Probatio talis est. Illi
qui sciunt causam et propter quid
comparantur ad scientes tantum quia, sicutarchitectonicae artes ad artes artificum manu
operantium. Sed architectonicae artes sunt
nobiliores: ergo et illi qui sciunt causas et
propter quid, sunt scientiores et sapientioresscientibus tantum quia.
Here he proves the first aspect of superiority,and this runs as follows. Those who know the
cause and reason why a thing is so are
compared to those who merely know that it isso as the architectonic arts are to the arts of
manual laborers. But the architectonic arts are
nobler. In a similar way, then, those who know
the causes and reasons of things are moreknowing than those who merely know that
things are so.
Huius probationis prima ex hoc apparet, quia
architectores sciunt causas factorum. Ad
cuius intellectum sciendum est, quod
architector dicitur quasi principalis artifex: abarchos quod est princeps, et techne quod est
ars. Dicitur autem ars principalior illa, quaeprincipaliorem operationem habet.
Operationes autem artificum hoc modo
distinguuntur: quia quaedam sunt addisponendum materiam artificii, sicut
26. The first part of this proof becomes clear
from the fact that architects, or master artists,
know the causes of the things that are done. In
order to understand this we must note thatarchitect means chief artist, from meaning chief, and meaning art. Nowthat art is said to be a chief art which performs
a more important operation. Indeed, the
operations of artists are distinguished in thisway; for some operations are directed to
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
20/203
carpentarii secando ligna et complanando
disponunt materiam ad formam navis. Aliaest operatio ad inductionem formae; sicut
cum aliquis ex lignis dispositis et praeparatis
navem compaginat. Alia est operatio in usumrei iam constitutae; et ista est principalissima.
Prima autem est infima, quia prima ordinatur
ad secundam, et secunda ad tertiam. Unde
navisfactor est architector respectu eius quipraeparat ligna. Gubernator autem, qui utitur
navi iam facta, est architector respectu navis
factoris.
disposing the material of the artifact.
Carpenters, for example, by cutting andplaning the wood, dispose matter for the form
of a ship. Another operation is directed to
introducing this form into the matter, forexample, when someone builds a ship out of
wood which has been disposed and prepared.
A third operation is directed to the use of the
finished product, and this is the highestoperation. But the first operation is the lowest
because it is directed to the second and the
second to the third. Hence the shipbuilder is a
superior artist compared with the one whoprepares the wood; and the navigator, who
uses the completed ship, is a superior artist
compared with the shipbuilder.
Et, quia materia est propter formam, et talisdebet esse materia quae formae competat,
ideo navisfactor scit causam, quare ligna
debeant esse sic disposita; quod nesciunt illiqui praeparant ligna. Similiter, cum tota navis
sit propter usum ipsius, ille qui navi utitur,
scit quare talis forma debeat esse; ad hoc
enim debet talis esse, ut tali usui convenienssit. Et sic patet, quod ex forma artificii
sumitur causa operationum, quae sunt circadispositionem materiae. Et ex usu sumiturcausa operationum, quae sunt circa formam
artificiati.
27. Further, since matter exists for the sake ofform, and ought to be such as to befit the form,
the shipbuilder knows the reason why the
wood should be shaped in some particularway; but those who prepare the wood do not
know this. And in a similar way, since the
completed ship exists in order to be used, the
one who uses the ship knows why it shouldhave some particular form; for the form should
be one that befits its use. Thus it is evident thatthe reason for the operations which dispose thematter is taken from the design of the product
in the artists mind, and the reason for theoperations which produce the form of the
artifact is taken from the use [to which theartifact is put].
Et sic manifestum est, quod architectores
factorum causas sciunt. Illos vero, scilicet
manu artifices, iudicamus vel denominamus,
sicut quaedam inanimatorum. Et hoc non ideoquia faciunt operationes artificiales, sed quia
quae faciunt, incognita faciunt. Sciunt enimquia, sed causas non cognoscunt; sicut etiam
ignis exurit absque aliqua cognitione. Est
igitur quantum ad hoc similitudo inter
inanimata et manu artifices, quod sicut
28. It is evident, then, that the master artists
know the causes of the things which are done.
In fact we judge and speak about the others,
i.e., the manual laborers, as we do aboutcertain inanimate things. This is not because
they do not perform artful operations, butbecause the things which they do they do
without knowing the cause; for they know that
something is to be done but not why it is, just
as fire burns without knowing why. Hence
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
21/203
absque causae cognitione inanimata operantur
ut ordinata ab aliquo superiori intellectu inproprium finem, ita et manu artifices. Sed in
hoc est differentia: quia inanimata faciunt
unumquodque suorum operum per naturam,sed manu artifices per consuetudinem: quae
licet vim naturae habeat inquantum ad unum
inclinat determinate, tamen a natura differt in
hoc, quod est circa ea quae sunt ad utrumlibetsecundum humanam cognitionem. Naturalia
enim non consuescimus, sicut dicitur in
secundo Ethicorum. Nec etiam cognitione
carentium est consuescere. Haec autem quaedicta sunt, sic sunt consideranda tamquam ex
eis appareat, quod aliqui non sunt
sapientiores secundum quod est practicos, id
est operatores esse, quod convenit expertis;sed secundum quod aliqui habent rationem de
agendis, et cognoscunt causas agendorum, exquibus rationes sumuntur: quod convenit
architectoribus.
there is a likeness between inanimate things
and manual laborers from this point of view,that, just as inanimate things act without
knowing the causes, inasmuch as they are
directed to their proper end by a superiorintellect, so also do manual laborers. But they
differ in this respect, that inanimate things
perform each of their operations as a result of
their nature, whereas manual laborers performtheirs through habit. And while habit is
practically the same as nature inasmuch as it is
inclined to one definite effect, still habit differs
from nature inasmuch as it is open to oppositesby reason of human knowledge. For we do not
habituate natural bodies, as is stated in Book II
of theEthics; nor, indeed, is it possible to
cause habits in things that lack knowledge.Now the statements that have been made, as is
evident from the statements themselves, mustbe interpreted as meaning that some men are
wiser, not insofar as they are practical, i .e.,men of action, as befits men of experience, but
insofar as they have a plan for things to bedone and know their causes, which are the
basis of such a plan; and this befits master
artists.
29. In general a sign of scientific
knowledge(10).
Deinde cum dicit et omnino ponit secundam
rationem: quae talis est. Signum scientis est
posse docere: quod ideo est, quiaunumquodque tunc est perfectum in actu suo,
quando potest facere alterum sibi simile, ut
dicitur quarto Meteororum. Sicut igitur
signum caliditatis est quod possit aliquid
calefacere, ita signum scientis est, quod possitdocere, quod est scientiam in alio causare.
Artifices autem docere possunt, quia cumcausas cognoscant, ex eis possunt
demonstrare: demonstratio autem est
syllogismus faciens scire, ut dicitur primo
posteriorum. Experti autem non possunt
Here he gives the second argument, which is
as follows: a sign of knowledge is the ability to
teach, and this is so because each thing isperfect in its activity when it can produce
another thing similar to itself, as is said in
Book IV ofMeteors. Therefore, just as the
possession of heat is indicated by the fact that
a thing can heat something else, in a similarway the possession of knowledge is indicated
by the fact that one can teach, that is, causeknowledge in another. But men who have an
art can teach, for since they know causes they
can demonstrate from these; and
demonstration is a syllogism which produces
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
22/203
docere, quia non possunt ad scientiam
perducere cum causam ignorent. Et si ea quaeexperimento cognoscunt aliis tradant, non
recipientur per modum scientiae, sed per
modum opinionis vel credulitatis. Unde patetquod artifices sunt magis sapientes et scientes
expertis.
knowledge, as is said in Book I of
thePosterior Analytics. But men who haveexperience [only] cannot teach; for since they
do not know the causes, they cannot cause
knowledge in someone else. And if they doteach others the things which they know by
experience, these things are not learned after
the manner of scientific knowledge but after
that of opinion or belief. Hence, it is clear thatmen who have an art are wiser and more
knowing than those who have experience.
30. Furthermore, we do not hold(11).
Deinde cum dicit amplius autem ponit tertiam
rationem; quae talis est. Cognitionessingularium magis sunt propriae sensibus
quam alicui alteri cognitioni, cum omnis
cognitio singularium a sensu oriatur. Sedtamen, nec unum, idest nullum sensum
dicimus sapientiam, scilicet propter hoc quod
licet aliquis sensus cognoscat quia, tamen,
non propter quid cognoscit. Tactus enimiudicat quod ignis calidus est, non tamen
apprehendit propter quid: ergo experti qui
habent singularium cognitionem causam
ignorantes, sapientes dici non possunt.
Here he gives the third argument, which is as
follows: knowing singular things is proper tothe senses rather than to any other type of
knowing [power], since our entire knowledge
of singular things originates with the senses.Yet we do not hold that any one of these,i.e., any one of the senses, is wisdom, because
even though each sense knows that a thing is
so, it does not know why it is so; for touchjudges that fire is hot but does not know why it
is hot. Therefore men of experience, who have
a knowledge of singular things but do not
know their causes, cannot be called wise men.
31. It is only fitting(12).
Deinde cum dicit primum quidem comparat
artem activam speculativae. Et circa hoc duo
facit. Primo ostendit, quod ars speculativamagis est sapientia quam activa. Secundo
respondet cuidam obiectioni, ibi, in
moralibus.
Here he compares practical art with
speculative art; and in regard to this he does
three things. First (20), he shows that aspeculative art is wisdom to a greater degree
than a practical art. Second (ibid.), he answers
an objection (The difference).
Ostendit autem quod primo dictum est, tali
ratione. In quibuscumque scientiis vel artibusinvenitur id propter quod homines scientes
prae aliis hominibus in admiratione vel
honore habentur, illae scientiae sunt magishonorabiles, et magis dignae nomine
He proves his first statement by this argument:
in any of the sciences or arts we find that menwith scientific knowledge are more admired
and are held in higher esteem than all other
men, because their knowledge is held to benobler and more worthy of the name of
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
23/203
sapientiae. Quilibet autem inventor artis
habetur in admiratione, propter hoc quodhabet sensum et iudicium et discretionem
causae ultra aliorum hominum sensum, et non
propter utilitatem illorum quae invenit: sedmagis admiramur, sicut sapientem et ab aliis
distinguentem. Sapientem quidem, quantum
ad subtilem inquisitionem causarum rei
inventae: distinguentem vero, quantum adinvestigationem differentiarum unius rei ad
aliam. Vel aliter, ab aliis distinguentem, ut
passive legatur, quasi in hoc ab aliis
distinguatur. Unde alia litera habet,differentem. Ergo scientiae aliquae sunt
magis admirabiles et magis dignae nomine
sapientiae propter eminentiorem sensum, et
non propter utilitatem.
wisdom. Now the discoverer of any art at all is
admired because he perceives, judges anddiscerns a cause beyond the perceptions of
other men, and not because of the usefulnessof his discoveries. We admire him rather asbeing wise, and as distinguishing [a thing]
from others. As being wise, indeed, in thesubtle way in which he investigates the causes
of his discoveries, and as distinguishing [athing] from others insofar as he investigates
the ways in which one thing differs from
another. Or, according to anotherinterpretation, as being distinct from theothers is to be read passively, as beingdistinguished in this respect from others.Hence another text has one who is different.Some sciences, then, are more admirable andworthy of the name of wisdom because their
observations are more outstanding, notbecause they are useful.
Cum igitur plures artes sint repertae quantum
ad utilitatem, quarum quaedam sunt ad vitae
necessitatem, sicut mechanicae; quaedam
vero ad introductionem in aliis scientiis, sicutscientiae logicales: illi artifices dicendi sunt
sapientiores, quorum scientiae non sunt adutilitatem inventae, sed propter ipsum scire,cuiusmodi sunt scientiae speculativae.
32. Therefore, since many useful arts have
been discovered (some to provide the
necessities of life, as the mechanical arts, and
others to introduce us to the sciences, as thelogical disciplines), those artists must be said
to be wiser whose sciences were discoverednot for the sake of utility but merely for thesake of knowing, that is to say, the speculative
sciences.
Et quod speculativae scientiae non sint
inventae ad utilitatem, patet per hoc signum:quia, iam partis, id est acquisitis vel repertis
omnibus huiusmodi, quae possunt esse ad
introductionem in scientiis, vel ad
necessitatem vitae, vel ad voluptatem, sicut
artes quae sunt ordinatae ad hominumdelectationem: speculativae non sunt propter
huiusmodi repertae, sed propter seipsas. Etquod non sint ad utilitatem inventae, patet ex
loco quo inventae sunt. In locis enim illis
primo repertae sunt, ubi primo homines
studuerunt circa talia. Alia litera habet, et
33. That the speculative sciences were not
discovered for the sake of utility is made clearby this fact, that after all sciences of this kind
had already been developed, i.e., acquired ordiscovered, which can serve as introductions to
the other sciences, or provide the necessities of
life, or give pleasure (as those arts whoseobject is to delight man), the speculative
sciences were discovered, not for this kind ofend, but for their own sake. The fact that they
were not discovered for the sake of utility
becomes evident from the place in which they
were discovered. For they originated in those
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
24/203
primum his locis ubi vacabant, id est ab aliis
occupationibus quiescentes studio vacabantquasi necessariis abundantes. Unde et circa
Aegyptum primo inventae sunt artes
mathematicae, quae sunt maximespeculativae, a sacerdotibus, qui sunt
concessi studio vacare, et de publico
expensas habebant, sicut etiam legitur in
Genesi.
places where men first applied themselves tosuch things. Another version reads, And firstin those places where men had leisure, i.e.,they had time for study because they were
released from other occupations as a result ofthe abundance of things necessary [for life].
Hence the mathematical arts, which are
speculative in the highest degree, were first
discovered in Egypt by the priests, who weregiven time for study, and whose expenses were
defrayed by the community, as we also read in
Genesis (47:22)
Sed quia usus nomine artis fuerat etsapientiae et scientiae quasi indifferenter, ne
aliquis putet haec omnia esse nominasynonyma idem penitus significantia hanc
opinionem removet, et remittit ad librumMoralium, idest ad sextum Ethicorum, ubi
dictum est, in quo differant scientia et ars et
sapientia et prudentia et intellectus. Et utbreviter dicatur, sapientia et scientia et
intellectus sunt circa partem animae
speculativam, quam ibi scientificum animae
appellat. Differunt autem, quia intellectus esthabitus principiorum primorum
demonstrationis. Scientia vero estconclusionis ex causis inferioribus. Sapientiavero considerat causas primas. Unde ibidem
dicitur caput scientiarum. Prudentia vero et
ars est circa animae partem practicam, quae
est ratiocinativa de contingentibusoperabilibus a nobis. Et differunt: nam
prudentia dirigit in actionibus quae non
transeunt ad exteriorem materiam, sed suntperfectiones agentis: unde dicitur ibi quod
prudentia est recta ratio agibilium. Ars vero
dirigit in factionibus, quae in materiamexteriorem transeunt, sicut aedificare etsecare: unde dicitur quod ars est recta ratio
factibilium.
34. But because the names wisdom,science and art have been used
indifferently, lest someone should think thatthese terms are synonymous, he excludes this
opinion and refers to his work on morals, i.e.,to Book VI of theEthics, where he has
explained the difference between art, wisdom,
science, prudence, and understanding. And togive the distinction brieflywisdom, scienceand understanding pertain to the speculative
part of the soul, which he speaks of in that
work as the scientific part of the soul. But theydiffer in that understanding is the habit of the
first principles of demonstration, whereasscience has to do with conclusions drawn fromsubordinate causes, and wisdom with first
causes. This is the reason it is spoken of there
as the chief science. But prudence and art
belong to the practical part of the soul, whichreasons about our contingent courses of action.
And these also differ; for prudence directs us
in actions which do not pass over into someexternal matter but are perfections of the one
acting (which is the reason why prudence is
defined in that work as the reasoned plan ofthings to be done), but art directs us in thoseproductive actions, such as building and
cutting, which pass over into external matter
(which is the reason why art is defined as thereasoned plan of things to be made).
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
25/203
Wisdom deals with causes.
Deinde cum dicit cuius autem ostendit ex
praehabitis principale propositum; quod
scilicet sapientia sit circa causas. Unde dicitquod hoc est cuius gratia nunc sermonem
facimus, idest ratiocinationem praedictam:quia scientia illa quae denominatur sapientia,
videtur esse circa primas causas, et circa
prima principia. Quod quidem patet expraehabitis. Unusquisque enim tanto
sapientior est, quanto magis accedit ad causae
cognitionem: quod ex praehabitis patet; quia
expertus est sapientior eo qui solum habetsensum sine experimento. Et artifex est
sapientior experto quocumque. Et interartifices architector est sapientior manu
artifice. Et inter artes etiam et scientias,speculativae sunt magis scientiae quam
activae. Et haec omnia ex praedictis patent.
Unde relinquitur quod illa scientia, quaesimpliciter est sapientia, est circa causas. Et
est similis modus arguendi, sicut si
diceremus: illud quod est magis calidum, est
magis igneum: unde quod simpliciter estignis, est calidum simpliciter.
35. From what has been said he proves his
major thesis, that is to say, that wisdom deals
with the causes of things. He says that thereason for undertaking this investigation,i.e., the above piece of reasoning, is that thescience which is called wisdom seems to be
about first causes and principles. This is
evident from the foregoing; for the more a manattains to a knowledge of the cause, the wiser
he is. This is also evident from the foregoing;
because the man of experience is wiser than
one who has sensation alone withoutexperience; and the artist is wiser than any
man of experience; and among artists thearchitect is wiser than the manual laborer. And
similarly among the arts and sciences thespeculative are more scientific than the
practical. All these things are dear from the
foregoing remarks. It follows, then, that thatscience which is wisdom in an absolute sense
is concerned with the causes of things. The
method of arguing would be similar if we were
to say that that which is hotter is more afire,and therefore that that which is afire in an
absolute sense is hot in an absolute sense.
LESSON 2
Wisdom Considers Universal First Causes and First Principles
ARISTOTLES TEXT Chapter 2: 982a 4-982b 11
,
[5] , . , . , [10] :
14. But since we are in search of this
science, it will therefore be necessary toconsider with what kind of causes and
principles wisdom or science deals. This
will perhaps become evident if we take
the opinions which we have about thewise man. First of all, then, we think that
the wise man is one who knows all things
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
26/203
in the highest degree, as becomes him,without having a knowledge of them
individually.
, ( , ):
15. Next, we say that that man is wise
who is capable of knowing things that aredifficult and not easy for man to
understand. For sensory perception is
common to all, and is therefore easy andnot a matter of wisdom.
16. Again, [we consider him wise who is]more certain.
:
17. And in every branch of science we saythat he is wiser who is more capable ofteaching us about the causes of things.
[15] ,
18. Again, among the sciences we think
that that science which exists for itself
and is desirable for the sake of knowledgeis wisdom to a greater degree than one
which is desirable for the sake of
contingent effects.
: , , .
19. And we think that a superior science
which is rather the more basic comesnearer to wisdom than a subordinate
science. For a wise man must not be
directed but must direct, and he must notobey another but must be obeyed by one
who is less wise. Such then and so many
are the opinions which we have about thewise and about wisdom.
[20] : ( ),
20. Now of these attributes, that ofknowing all things necessarily belongs to
him who has universal knowledge in the
highest degree, because he knows inwhich are subordinate.
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
27/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
28/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
29/203
Deinde cum dicit postea difficilia secundam
ponit: et est ista, quod illum sapientemponimus esse, qui est potens ex virtute sui
intellectus cognoscere difficilia, et illa quae
non sunt levia communiter hominibus adsciendum; quia commune est omnibus
sentire, idest sensibilia cognoscere. Unde
hoc est facile, et non est sophon, idest
aliquid sapientis et ad sapientem pertinens:et sic patet, quod id quod proprie ad
sapientem pertinet, non leviter ab omnibus
cognoscitur.
Here he gives the second opinion, which is this:
we hold that man to be wise who is capable, byreason of his intellect, of knowing difficult
things, and those which are not easy for
ordinary men to understand. For sensoryperception, i.e., the knowing of sensible things,
is common to all men, and is therefore easy and
so not a matter of wisdom. That is to say, it is
neither a mark nor the office of a wise man.Thus it is clear that whatever pertains properly
to wisdom is not easily known by all.
38. Again, [we consider](16).
Deinde cum dicit adhuc certiorem tertiamponit: et est, quod nos dicimus illum
sapientem esse qui de his quae scit, habet
certitudinem magis quam alii communiterhabeant.
Here he gives the third opinion, namely, that wesay that he is wise who, regarding what he
knows, is more certainthan other men
generally are.
Deinde cum dicit et magis quartam ponit: et
est talis. Illum dicimus magis sapientem in
omni scientia, qui potest assignare causas
cuiuslibet quaesiti, et per hoc docere.
39. And in every branch (17). Here he gives
the fourth opinion, namely, that that man is said
to be wiser in every science who can give
the causesof anything that is brought intoquestion, and can teach by means of this.
40. Again, among the sciences(18).
Deinde cum dicit sed et hanc quintam ponit:
et est, quod illa de numero scientiarum estsapientia, quae per se est magis eligibilis etvoluntaria, idest volita gratia scientiae, et
propter ipsum scire, quam illa scientia, quae
est causa quorumque aliorum contingentium
quae possunt ex scientia generari;
cuiusmodi est necessitas vitae, delectatio ethuiusmodi alia.
Here he gives the fifth opinion, which is this:
among the many sciences that science which ismore desirable and willed for its own sake, i.e.,chosen for the sake of knowledge and for
knowledge itself alone, is more of the nature of
wisdom than one which is for the sake of any of
the other contingent effects which can be caused
by knowledge, such as the necessities of life,pleasure, and so forth.
Deinde cum dicit et hanc sextam ponit: etest talis, quod istam sapientiam, de qua
facta est mentio, oportet esse vel dicimus
esse magis antiquiorem, idest digniorem,
41. And we think(19). Here he gives the sixthopinion, namely, that this wisdom, of which
mention has been made, must be or is said to berather the more basic, i.e.,nobler, than a
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
30/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
31/203
quod omnia praedicta conveniunt ei qui
cognoscit primas causas et universales; et eoordine prosequitur quo supra posuit. Unde
primo posuit quod habenti scientiam
universalem maxime insit omnia scire; quoderat primum. Quod sic patet. Quicumque
enim scit universalia, aliquo modo scit ea
quae sunt subiecta universalibus, quia scit
ea in illa: sed his quae sunt maximeuniversalia sunt omnia subiecta, ergo ille
qui scit maxime universalia, scit
quodammodo omnia.
the above attributes come together in the man
who knows the first and universal causes ofthings; and he follows the same order as he did
above. Thus he held first that knowledge of allthings in the highest degreebelongs to himwho has universal knowledge. This was the first
opinion, and it is made clear in this way:
Whoever knows universals knows in some
respect the things which are subordinate touniversals, because he knows the universal in
them. But all things are subordinate to thosewhich are most universal. Therefore the one
who knows the most universal things, knows ina sense all things.
45. But the things(21).
Deinde cum dicit sed fere autem ostendit
eidem inesse secundum, tali ratione. Illaquae sunt maxime a sensibilibus remota,
difficilia sunt hominibus ad cognoscendum;
nam sensitiva cognitio est omnibus
communis, cum ex ea omnis humanacognitio initium sumat. Sed illa quae sunt
maxime universalia, sunt sensibilibus
remotissima, eo quod sensus singularium
sunt: ergo universalia sunt difficillimahominibus ad cognoscendum. Et sic patet
quod illa scientia est difficillima, quae est
maxime de universalibus.
Here he proves that the second attribute belongs
to the same person, by the following argument.Those things which are farthest removed from
the senses are difficultfor men to know; for
sensory perception is common to all men since
all human knowledge originates with this. Butthose things which are most universal are
farthest removed from sensible things, because
the senses have to do with singular things.
Hence universals are the most difficult for mento know. Thus it is clear that that science is the
most difficult which is most concerned with
universals.
Sed contra hoc videtur esse quod habeturprimo physicorum. Ibi enim dicitur quod
magis universalia sunt nobis primo nota. Illa
autem quae sunt primo nota, sunt magis
facilia. Sed dicendum, quod magisuniversalia secundum simplicem
apprehensionem sunt primo nota, nam
primo in intellectu cadit ens, ut Avicennadicit, et prius in intellectu cadit animal
quam homo. Sicut enim in esse naturae
quod de potentia in actum procedit prius estanimal quam homo, ita in generatione
scientiae prius in intellectu concipitur
46. But the statement which appears in Book Iof thePhysicsseems to contradict this. For it is
said there that more universalthings are known
first by us; and those things which are known
first are those which are easier. Yet it must besaid that those things which are more
universal according to simple
apprehension are known first; for being is thefirst thing that comes into the intellect, as
Avicenna says, and animal comes into the
intellect before man does. For just as in theorder of nature, which proceeds from
potentiality to actuality, animal is prior to man,
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
32/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
33/203
8/10/2019 Commentary on Metaphysics/ Aristotle/ Aquinas
34/203
Deinde cum dicit et noscere ostendit
quintum eidem inesse, tali ratione. Illarumscientiarum maxime est scire et cognoscere
earum causa, idest propter seipsas et non
propter alias, quae sunt de maximescibilibus: sed illae scientiae quae sunt de
primis causis, sunt de maxime scibilibus:
igitur illae scientiae maxime sui gratia
desiderantur. Primam sic probat. Quidesiderat scire propter scire, magis desiderat
scientiam: sed maxima scientia est de
maxime scibilibus: ergo illae scientiae sunt
magis desideratae propter seipsas quae suntde magis scibilibus. Secundam probat sic.
Illa, ex quibus et propter quae alia
cognoscuntur, sunt magis scibilia his quae
per ea cognoscuntur: sed per causas etprincipia alia cognoscuntur et non e
converso, et cetera.
Here he proves that the fifth attribute belongs to
the same science, by this argument: it is theoffice of those sciences which deal with things
that are most knowable, most properly to know
and understand for their own sake, i.e., for thesake of those sciences themselves and not for
something else. But it is the sciences that deal
with first causes which consider the most
knowable things. Therefore those sciences aredesired most for their own sake. He proves the
first premise thus: One who most desires
knowledge for the sake of knowledge most
desires scientific knowledge. But the highestkind of knowledge is concerned with things that
are most knowable. Therefore those sciences are
desired most for their own sake which have to
do with things that are most knowable. Heproves the second premise thus: Those things
from which and by reason of which other thingsare known are more knowable than the things
which are known by means of them. But these
other things are known through causes and
principles, and not vice versa, etc.
50. But that science(25).
Deinde cum dicit maxime vero ostenditsextum inesse eidem: et est ratio talis. Illa
scientia se habet ad alias ut principalis, sive
ut architectonica ad servilem sive adfamulantem, quae considerat causam
finalem, cuius causa agenda sunt singula;
sicut apparet in his, quae supra diximus.Nam gubernator, ad quem pertinet usus
navis, qui est finis navis, est quasi
architector respectu navisfactoris, qui ei
famulatur. Sed praedicta scientia maxime
considerat causam finalem rerum omnium.Quod ex hoc patet, quia hoc cuius causa
agendo sunt singula, est bonumuniuscuiusque, idest particulare bonum.
Finis autem bonum est in unoquoque
genere. Id vero, quod est finis omnium,
idest ipsi universo, est hoc quod est
Here he proves that the sixth attribute belongs tothe same science, by the following argument:
that science which considers the final cause, or
that for the sake of which particular things aredone, is related to the other sciences as a chief
or master scienceis to a subordinate or
ancillary one, as is evident from the foregoingremarks. For the navigator, to whom the use, or
end, of the ship belongs, is a kind of master
artist in relation to the shipbuilder who serves
him. But the aforesaid science is concerned
most with the final cause of all things. This isdear from the fact that that for the sake of which
all particular things are done is the good of each,i.e., a particular good. But the end in any class
of things is a good; and that which is the end of
all things, i.e., of the universe itself, is the
greatest good in the whole of natu