LESSON 1

The Dignity and Object of This Science

Chapter 1: 980a 21-983a 3

             1. All men naturally desire to know. A sign 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 the eyes. For not only that we may act, but even when we intend to do nothing, we prefer sight, as we may say, to all the other 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 with sensory power.

             3. Now in some animals memory arises from the senses, but in others it does not; and for this reason the former are prudent and more capable of being taught than those which are unable to remember. Those which cannot hear sounds are prudent 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 imagination and memory and share little in experience, whereas the human race lives by art and reasoning.

             5. Now in men experience comes from memory, for many memories of the same thing produce the capacity of a single experience. And experience seems to be somewhat like science and art.

             6. But in men science and art come from experience; for "Experience causes art, and inexperience, luck," as Polus rightly states. Art comes into being when from many conceptions acquired by experience a single universal judgment is formed about similar things. For to judge that this [medicine] has been beneficial to Callias and Socrates and many other individuals who suffer from this disease, is a matter of experience; but to judge that it has been beneficial to all individuals of a particular kind, as the phlegmatic, the bilious, or the feverish, taken as a class, who suffer from this disease, is a matter of art.

             7. In practical matters, then, experience seems to differ in no way from art. But we see that men of experience are more proficient than those who have theory without experience. The reason is that experience is a knowledge of singulars, whereas art is a knowledge of universals. But all actions and processes of generation are concerned with singulars. For the physician heals man only incidentally, but he heals Socrates or Callias, or some individual that can be named, to whom the nature man happens to belong. Therefore, if anyone has the theory without experience, and knows the universal but not the singulars contained in this, he will very often make mistakes; for it is rather the individual man who is able to be cured.

             8. Yet we think that scientific knowledge and the ability to refute objections belong to art rather than to experience, and we are of the opinion that those who are proficient in art are wiser than men of experience, implying that it is more according to wisdom to know as one pursuing all things.

             9. Now this is because the former know the cause whereas the latter do not. For those who have experience know that something 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 be held in greater esteem, and that they know more and are wiser than the manual laborers, because they understand the reasons 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 as they themselves have the theories and know the causes.

             10. In general a sign of scientific knowledge is the ability to teach, and for this 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 any one of the senses is wisdom, since the cognition of singular things belongs especially to the senses. However, these do 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.

             12. It is only fitting, then, that the one who discovered any art whatsoever that went beyond the common perceptions of men should be admired by men, not only because of some usefulness of his discoveries, but as one who is wise and as distinguishing [a thing] from others. And as 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 latter were always considered 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. This happened first in those places where men had leisure. Hence the mathematical arts originated in Egypt, for there the priestly class was permitted leisure. The difference between art and science and similar mental states has been stated in our work on morals.

             13. Now the reason for undertaking this investigation is that all men think that the science which is called wisdom deals with the 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 the senses; the artist wiser than the man of experience; the master planner wiser than the manual laborer; and speculative knowledge wiser than practical knowledge. It is quite evident, then, that wisdom is a science of certain causes and principles.

COMMENTARY

             1. Aristotle first sets down an introduction to this science, in which he treats of two things. First (1:C 2), he points out with what this science is concerned. Second (27:C 53), he explains what kind of science it is ("That this is not a practical science").

             In regard to the first he does two things. First, he shows that the office of this science, which is called wisdom, is to consider the causes of things. Second (14:C 36), he explains with what causes or kinds of causes it is concerned ("But since we are in search").

             In regard to the first he prefaces certain preliminary considerations from which he argues in support of his thesis. Second (13:C 35), he draws a conclusion from these considerations ("Now the reason for undertaking").

             In regard to the first he does two things. First, he makes clear the dignity of scientific knowledge in general. Second (2:C 9), he explains the hierarchy in knowing ("Animals by nature").

             Now he establishes the dignity of scientific knowledge from the fact that it is naturally desired 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:C 1), he proves it ("A sign of this").

             Accordingly, he says, first, that the desire to know belongs by nature to all men.

             2. Three reasons can be given for this. The first is that each thing naturally desires its own perfection. Hence matter is also said to desire form as any imperfect thing desires its perfection. Therefore, since the intellect, by which man is what he is, considered in itself is all things potentially, and becomes them actually only through knowledge, because the intellect is none of the things that exist before it understands them, as is stated in Book III of The Soul; so each man naturally desires knowledge just as matter desires form.

             3. The second reason is that each thing has a natural inclination to perform its proper operation, as something hot is naturally inclined 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. Hence the desire of man is naturally inclined to understand, and therefore to possess scientific knowledge.

             4. The third reason is that it is desirable for each 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 proved in Book VIII of the Physics, 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 are the source of the human intellect and that to which the human intellect is related as something imperfect to something perfect. It is for this reason, too, that the ultimate happiness of man consists in this union. Therefore man naturally desires to know. The fact that some men 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, or because 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 learning demands because they are lazy. Now Aristotle makes this statement in order to show that 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 natural desire cannot exist in vain.

             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 the needs 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 that sense which is most knowing, i.e., the sense of sight, which we value not merely in order to do something, but even when we are not required to act at all. The reason is that this sense--that of sight--is the most knowing of all our senses and makes us aware of many differences between things.

             6. In this part it is clear that he gives two reasons 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 the senses. For the more immaterial a power is, the more perfectly it knows. And evidently sight is a more immaterial sense, if we consider the modification produced in it by its object. For all other sensible objects change both the organ and medium of a sense by a material modification, 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, and the object of smell by means of the evaporation of volatile elements. But the object 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 form of color in a spiritual mode of being. Therefore, because actual sensation consists in the 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 more spiritual in its operation. Hence sight judges about sensible objects in a more certain and perfect way than the other senses do.

             7. The other reason which he gives for the superiority 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 those accidents by which lower bodies are distinguished from higher ones. But sight perceives those accidents which lower bodies have in common with higher ones. For a thing is 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 the celestial bodies are perceptible only by means of sight.

             8. There is also another reason. Sight informs us of many differences between things, for we seem to know sensible things best by means of sight and touch, but especially by means of sight. The reason for this can be drawn from the fact that the other three senses perceive those accidents which in a way flow from a sensible body and do not remain in it. Thus sound comes from a sensible body inasmuch as 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 hearing perceive those accidents which remain in sensible bodies, such as color, warmth and coldness. Hence the judgment of sight and touch is extended 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 that figure and size and the like, by which a sensible being itself is disposed, are perceived more by sight and touch than by the other senses. And they are perceived more by sight than by touch, both because sight knows more efficaciously, 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, whereas the object of touch does not.

             9. Animals by nature, then (2).

             Here he considers the hierarchy in knowledge. He does this, first (2:C 9), with respect to brute animals; and, then (4:C 14), with respect to men ("Thus other animals").

             With respect to brute animals he mentions first what all animals have in common; and second (3:C 10), that by which they differ and surpass one another ("Now in some animals").

             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 the distinctive 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 have the 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 sense knows 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 composed, namely, the hot, cold, moist and dry. Hence, just as sight knows in a more perfect 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 of perfection.

             10. Now in some animals (3).

             Here he indicates the different kinds and three levels of knowing found among brute animals. For there are certain animals which have sensation, although they do not have memory which comes from sensation. For memory accompanies imagination, which is a movement 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 memory cannot 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 provision for the necessities of life and to perform their characteristic operations, then those animals which move towards something at a distance by means of local motion must have memory. For if the anticipated goal by which they are induced to move did not remain in them through 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 their characteristic operations, since they do not move toward anything at a distance. Hence these animals have an indefinite movement as a result of confused [or indeterminate] imagination alone, as he points out in Book III of The Soul.

             11. Again, from the fact that some animals have memory and some do not, it follows that some are prudent and some not. For, since prudence makes provision for the future from memory of the past (and this is the reason why Tully in his Rhetoric, Book II, makes memory, understanding and foresight parts of prudence), prudence cannot be had by those animals which lack memory. Now those animals 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 as they deliberate rationally about what they ought to do. Hence it is said in Book VI of the Ethics, that prudence is a rationally regulated plan of things to be done. But the judgment about things to be done which is not a result of any rational deliberation but of some 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 is harmful, as a lamb follows its mother and runs away from a wolf.

             12. But among those animals which have memory 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 sense that they can be habituated to the doing or avoiding of something through someone else's instruction, because such instruction is received chiefly by means of hearing. Hence in The Senses and Their Objects it is stated that hearing is the sense by which we receive instruction. Furthermore, the statement that bees 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 loud sound 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 the air in which the sound is present, in a similar fashion those animals which lack hearing can be frightened by the sounding air even though they have no perception of sound. However, those animals which have both memory and hearing can be both prudent and teachable.

             13. It is evident, then, that there are three levels of knowing in animals. The first level is that 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 have memory but are unable to hear, and which are therefore prudent but incapable of being taught. The third level is that of animals which have both of these faculties, and which are therefore prudent and capable of being taught. Moreover, there cannot be a fourth level, so that there would be an animal which had hearing but lacked memory. For those senses which perceive their sensible objects by means of an external medium--and hearing is one of these--are found only in animals which have locomotion and which cannot do without memory, as has been pointed out (3:C 10).

             14. Thus other animals (4).

             Here he explains the levels of human knowing; and in regard to this he does two things. First (4:C 14), he explains how human knowing surpasses the knowing of the above-mentioned animals. Second (5:C 17), he shows how human knowing is divided into different levels ("Now in men").

             Accordingly, in the first part (4) he says that the life of animals is ruled by imagination and memory: by imagination in the case of imperfect animals, and by memory in the case of perfect animals. For even though the latter also have imagination, still each thing is said to be ruled by that [power] which holds the highest 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 is to be"; for the life of an animal in this sense is not a result of memory or imagination but is prior to both of these. But life is taken to mean vital 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 the management 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.

             15. Now, as is stated below (6:C 18), in men the next thing above memory is experience, which some animals have only to a small degree. For an 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 as universal 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, even though it be slight. But above experience, which belongs to particular reason, men have as their chief power a universal reason by means of which they live.

             16. And just as experience is related to particular reason [in men], and customary activity to memory in animals, in a similar way art 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 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).

             Here he explains the different levels of human knowing; and in regard to this he does two things. First (5:C 17), he compares art with experience; and, second (12:C 31), he compares speculative art with practical art ("It is only fitting").

             He treats the first point in two ways. First, he explains how art and experience originate. Second (7:C 20), he explains how one is superior to the other ("In practical matters").

             In regard to the first he does two things. First, he explains how each of the above originates. Second (6:C 18), he makes this clear by means of an example ("For to judge").

             In regard to the first he does two things. First, he describes how experience originates, and second (6:C 18), how art originates ("But in men, science").

             He says first (5), then, that in men experience is caused by memory. The way in which it is caused is this: from several memories of a single thing a man acquires experience about some matter, and by means of this experience he is able to act easily and correctly. Therefore, because experience provides us with the ability to act easily and correctly, it seems 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 is obtained. But they differ inasmuch as universals are grasped by art and singular things by experience, as is stated later (6:C 18).

             18. But in men science and art (6).

             Here he describes the way in which art arises. He says that in men science and art come from experience, and he proves this on the authority of Polus, who says that "Experience causes art and inexperience luck." For when an inexperienced person acts correctly, this happens by chance. Furthermore, the way in which art arises from experience is the same as the 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 universal judgment about all similar things come from the apprehension of many experiences. Hence art has this [unified view] more than experience, because experience is concerned only with singulars, whereas art has to do with universals.

             19. Thereupon he makes this clear by means of examples ("But in men [6]"). For when a man has learned that this medicine has been beneficial to Socrates and Plato, and to many other individuals who were suffering from some particular disease, whatever it may be, this is a matter of experience; but when a man learns that this particular treatment is beneficial to all men 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 now a matter of art.

             20. In practical matters (7).

             He compares art to experience from the viewpoint of pre-eminence; and in regard to this he does two things. First (7:C 20), he compares them from the viewpoint of action; and, second (8:C 23), from the viewpoint of knowledge ("Yet we think").

             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 the singular, 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. For men of experience act more effectively than those who have the universal knowledge of an art but lack experience.

             21. The reason is that actions have to do with singular things, and all processes of generation belong to singular things. For universals are generated or moved only by reason of something 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 heals Plato or Socrates, or some man that can be individually named, to whom the nature man belongs, or rather to whom it is accidental inasmuch 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 proposition "Socrates is a man" is an essential one, because, if Socrates were defined, man would be given in his definition, as will be said below in Book IV. But the proposition "What is healed or cured is man" is an accidental one.

             22. Hence, since art has to do with universals and experience with singulars, if anyone has the 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 experience, he will very often make mistakes in healing. For healing belongs to the realm of the singular rather than to that of the universal, because it belongs to the former essentially and to the latter accidentally.

             23. Yet we think (8).

             Here he compares art with experience from the viewpoint of knowing; and in regard to this he does two things. First (8:C 23), he states how art is superior to experience; and second (9:C 24), he proves this ("Now this is because").

             He claims that art and science are superior to experience in three respects. First, they are superior from the viewpoint of scientific knowledge, which we think is attained by art rather than by experience. Second, they are superior from the viewpoint of meeting objections, which occurs in disputes. For in a dispute the one who has an art is able to meet the objections raised against that art, but one who has experience [alone] cannot do this. Third, they are superior from this point of view, that those who have an art come nearer to the goal of wisdom than men of experience, "Implying that it is," i.e., happens to be, "more truly to know if wisdom pursues all things," i.e., insofar as it pursues universals. For one who has an art is judged wiser than one who has experience, by reason of the fact that he considers universals. Or in another version: "Implying that it is more according to wisdom to know as one pursuing all things," i.e., universals. Another reading has: "As more conformable to knowing, since wisdom pursues all things," as if to say: "As more dependent upon knowing" than upon doing, "since wisdom pursues all things," i.e., it seeks to reach each single thing; so that those are rather called wise who are more knowing, not those who are more men of action. Hence another reading expresses this meaning more clearly, saying: "Implying that all pursue wisdom more with respect to knowing."

             24. Now this is (9).

             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 that something 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 cause and reason. Hence those who have an art are wiser and more knowing than those who have experience.

             25. For this reason too (9).

             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 is so 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 more knowing than those who merely know that things are so.

             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 that architect means chief artist, from {techne} meaning chief, and {archos} meaning art. Now that art is said to be a chief art which performs a more important operation. Indeed, the operations of artists are distinguished in this way; for some operations are directed to disposing the material of the artifact. Carpenters, for example, by cutting and planing the wood, dispose matter for the form of a ship. Another operation is directed to introducing this form into the matter, for example, 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 highest operation. 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 who prepares the wood; and the navigator, who uses the completed ship, is a superior artist compared with the shipbuilder.

             27. Further, since matter exists for the sake of form, and ought to be such as to befit the form, the shipbuilder knows the reason why the wood should be shaped in some particular way; 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 should have some particular form; for the form should be one that befits its use. Thus it is evident that the reason for the operations which dispose the matter is taken from the design of the product in the artist's mind, and the reason for the operations which produce the form of the artifact is taken from the use [to which the artifact is put].

             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 about certain inanimate things. This is not because they do not perform artful operations, but because 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 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 superior intellect, 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 perform theirs 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 opposites by reason of human knowledge. For we do not habituate natural bodies, as is stated in Book II of the Ethics; 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, must be 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 be done 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).

             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 is perfect in its activity when it can produce another thing similar to itself, as is said in Book IV of Meteors. Therefore, just as the possession of heat is indicated by the fact that a thing can heat something else, in a similar way the possession of knowledge is indicated by the fact that one can teach, that is, cause knowledge 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 knowledge, as is said in Book I of the Posterior Analytics. But men who have experience [only] cannot teach; for since they do not know the causes, they cannot cause knowledge in someone else. And if they do teach 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 that men who have an art are wiser and more knowing than those who have experience.

             30. Furthermore, we do not hold (11).

             Here he gives the third argument, which is as follows: knowing singular things is proper to the 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 touch judges 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).

             Here he compares practical art with speculative art; and in regard to this he does three things. First (12:C 20), he shows that a speculative art is wisdom to a greater degree than a practical art. Second (ibid.), he answers an objection ("The difference").

             He proves his first statement by this argument: in any of the sciences or arts we find that men with scientific knowledge are more admired and are held in higher esteem than all other men, because their knowledge is held to be nobler and more worthy of the name of wisdom. Now the discoverer of any art at all is admired because he perceives, judges and discerns a cause beyond the perceptions of other men, and not because of the usefulness of his discoveries. We admire him rather "as being wise, and as distinguishing [a thing] from others." As being wise, indeed, in the subtle way in which he investigates the causes of his discoveries, and as distinguishing [a thing] from others insofar as he investigates the ways in which one thing differs from another. Or, according to another interpretation, "as being distinct from the others" is to be read passively, as being distinguished in this respect from others. Hence another text has "one who is different." Some sciences, then, are more admirable and worthy of the name of wisdom because their observations are more outstanding, not because they are useful.

             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 the logical disciplines), those artists must be said to be wiser whose sciences were discovered not for the sake of utility but merely for the sake of knowing, that is to say, the speculative sciences.

             33. That the speculative sciences were not discovered for the sake of utility is made clear by this fact, that after all sciences of this kind "had already been developed," i.e., acquired or discovered, which can serve as introductions to the other sciences, or provide the necessities of life, or give pleasure (as those arts whose object is to delight man), the speculative sciences were discovered, not for this kind of end, 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 places where men first applied themselves to such things. Another version reads, "And first in those places where men had leisure," i.e., they had time for study because they were released from other occupations as a result of the 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 were given time for study, and whose expenses were defrayed by the community, as we also read in Genesis (47:22).

             34. But because the names "wisdom," "science" and "art" have been used indifferently, lest someone should think that these terms are synonymous, he excludes this opinion and refers to his work on morals, i.e., to Book VI of the Ethics, where he has explained the difference between art, wisdom, science, prudence, and understanding. And to give the distinction briefly--wisdom, science and understanding pertain to the speculative part of the soul, which he speaks of in that work as the scientific part of the soul. But they differ in that understanding is the habit of the first principles of demonstration, whereas science has to do with conclusions drawn from subordinate 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, which reasons about our contingent courses of action. And these also differ; for prudence directs us in actions which do not pass over into some external matter but are perfections of the one acting (which is the reason why prudence is defined in that work as the reasoned plan of things to be done), but art directs us in those productive actions, such as building and cutting, which pass over into external matter (which is the reason why art is defined as the reasoned plan of things to be made).

             35. Now the reason for undertaking (13).

             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 the reason "for undertaking this investigation," i.e., the above piece of reasoning, is that the science which is called wisdom seems to be about first causes and principles. This is evident from the foregoing; for the more a man attains 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 without experience; and the artist is wiser than any man of experience; and among artists the architect is wiser than the manual laborer. And similarly among the arts and sciences the speculative are more scientific than the practical. All these things are clear from the foregoing remarks. It follows, then, that that science 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.