![]() ![]() Huiusmodi autem non debent omnino indeterminata remanere, cum sine his completa cognitio de his, quae sunt propria alicui generi vel speciei, haberi non possit. These principles are being and those things that follow being, such as unity and plurality, potency and act. Hence that science is pre-eminently intellectual which deals with the most universal principles. While sensory perception is a knowledge of particulars, the intellect seems to differ from sense by reason of the fact that it comprehends universals. Second, by comparing the intellect with the senses. Quae quidem sunt ens, et ea quae consequuntur ens, ut unum et multa, potentia et actus. Unde et illa scientia maxime est intellectualis, quae circa principia maxime universalia versatur. Nam, cum sensus sit cognitio particularium, intellectus per hoc ab ipso differre videtur, quod universalia comprehendit. ![]() Secundo ex comparatione intellectus ad sensum. Hence that science that considers first causes also seems to be the ruler of the others in the highest degree. Therefore, since the certitude of science is acquired by the intellect knowing causes, a knowledge of causes seems to be intellectual in the highest degree. First, from the viewpoint of the order of knowing: those things from which the intellect derives certitude seem to be more intelligible. Unde et illa scientia, quae primas causas considerat, videtur esse maxime aliarum regulatrix. Unde, cum certitudo scientiae per intellectum acquiratur ex causis, causarum cognitio maxime intellectualis esse videtur. Nam ex quibus intellectus certitudinem accipit, videntur esse intelligibilia magis. Now “most intelligible objects” can be understood in three ways. Maxime autem intelligibilia tripliciter accipere possumus. ![]() This science is the one that treats of the most intelligible objects. For just as men of superior intelligence are naturally the rulers and masters of others, whereas those of great physical strength and little intelligence are naturally slaves (as the Philosopher says in the aforementioned book), in a similar way, the science that is intellectual in the highest degree should be naturally the ruler of the others. We can discover which science this is and the sort of things with which it deals by carefully examining the qualities of a good ruler. Haec autem est, quae circa maxime intelligibilia versatur. Sicut enim, ut in libro praedicto Philosophus dicit, homines intellectu vigentes, naturaliter aliorum rectores et domini sunt: homines vero qui sunt robusti corpore, intellectu vero deficientes, sunt naturaliter servi: ita scientia debet esse naturaliter aliarum regulatrix, quae maxime intellectualis est. Quae autem sit haec scientia, et circa qualia, considerari potest, si diligenter respiciatur quomodo est aliquis idoneus ad regendum. For it is the office of the wise man to direct others. Hence one of these sciences and arts must be the mistress of all the others, and this rightly lays claim to the name of wisdom. Now all the sciences and arts are ordained to one thing, namely, to man’s perfection, which is happiness. The same thing is true of the soul’s powers, for the concupiscible and irascible appetites are ruled in a natural order by reason. ![]() This is evident in the union of soul and body, for the soul naturally commands and the body obeys. When several things are ordained to one thing, one of them must rule or govern and the rest be ruled or governed, as the Philosopher teaches in the Politics. Unde necesse est, quod una earum sit aliarum omnium rectrix, quae nomen sapientiae recte vindicat. Omnes autem scientiae et artes ordinantur in unum, scilicet ad hominis perfectionem, quae est eius beatitudo. Similiter etiam inter animae vires: irascibilis enim et concupiscibilis naturali ordine per rationem reguntur. Quod quidem patet in unione animae et corporis nam anima naturaliter imperat, et corpus obedit. Sententia libri Metaphysicae Commentary on the Metaphysics Prooemium Prologue Sicut docet Philosophus in Politicis suis, quando aliqua plura ordinantur ad unum, oportet unum eorum esse regulans, sive regens, et alia regulata, sive recta. ![]()
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