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powers. 8 <Concerning philosophy> There are six definitions of philosophy. Philosophy is knowledge of beings, insofar as they are beings, that is, of their nature, and knowledge of things both divine and human and a meditation on death, of voluntary death as they say, but I say also of natural death, -likeness to God, as far as is possible for a human being. We become like God according to justice and holiness; justice, then, is the distribution of the equal, that is, neither to do injustice nor to suffer injustice, while holiness is that which is beyond justice, that is, the good, namely, to suffer injustice rather than to do it. -art of arts and science of sciences; for philosophy is the beginning of every art. -love of wisdom; true wisdom is God; therefore, love for God, this is true philosophy. Philosophy is divided into the theoretical and the practical; the theoretical into the theological, the mathematical, the physical; the mathematical into arithmetic, music, geometry, astronomy; and the practical into the ethical, the economic, the political. The theoretical, then, is to understand both incorporeal and immaterial things, that is, concerning God, who is primarily and properly immaterial; then also concerning angels and demons and souls, which are themselves also called immaterial with respect to the body, even if with respect to that which is properly immaterial, that is the divine, they are material, which is the theological. And to contemplate the nature of material things, that is, of animals and plants and stones and such things, which is the physical. And to contemplate the things intermediate to these, which are sometimes contemplated in matter, and sometimes apart from matter, and are intermediate between the immaterial and the material, which is the mathematical. For number in itself is immaterial, but it is also contemplated in matter, that is, in wheat; for we say "ten modioi of wheat"; and likewise the rest. The practical adorns character and teaches how one ought to live as a citizen; and if it educates one person, it is called ethical, but if a whole household, it is called economic, and if a whole city, it is called political. 9 <Various definitions> A dogma is a search for true piety, an unerring and truthful discernment or in words a release from error. A catholic dogma is an opinion set forth unforcedly to all and a refutation of another and an overthrow of the worse. A term is a concise statement declarative of the entire underlying substance of the thing. A term is a statement, beyond which it does not permit the thing of which it is [a term] to proceed, because it is known in it and by it alone. A definition is the declaration of a thing by a statement, without which neither what it is nor that it is is known. A term is a concise statement declarative of the nature of the underlying thing. A term is that up to which a thing comes and there it is bounded. -A description is a concise statement declarative of accidents, that is, that which declares the underlying subject from its accidents and properties. -A definition differs from a term, in that the definition is more particular, while the term is more universal; for the term signifies both the definition and the boundary-stone and that of which it is the limit. Term is also said of that into which the proposition is resolved; but the definition denotes only the concise statement declarative of the nature of the underlying thing. The description differs from the definition, because the definition is taken from essential properties, while the description is from non-essential properties, that is, accidents, and the descriptive definition is from both essential and non-essential properties. The soundness of a term is its convertibility, and its defect is its non-convertibility. The definable is that which is subject to the term, that is, that which is being defined, the undefinable is only the uncreated

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δυνάμεις. 8 <Περὶ φιλοσοφίας> Ὁρισμοὶ τῆς φιλοσοφίας εἰσὶν ἕξ. Φιλοσοφία ἐστὶ γνῶσις τῶν ὄντων, ᾗ ὄντα ἐστίν, ἤγουν τῆς φύσεως αὐτῶν, καὶ γνῶσις θείων τε καὶ ἀνθρωπίνων πραγμάτων καὶ μελέτη θανάτου, θανάτου δὲ τοῦ προαιρετικοῦ ὥς φασιν, ἐγὼ δὲ λέγω καὶ τοῦ φυσικοῦ, -ὁμοίωσις θεῷ κατὰ τὸ δυνατὸν ἀνθρώπῳ. Ὁμοιούμεθα δὲ θεῷ κατὰ τὸ δίκαιον καὶ ὅσιον· δίκαιον μὲν οὖν ἐστι τὸ τοῦ ἴσου διανεμητικὸν ἤγουν μήτε ἀδικεῖν μήτε ἀδικεῖσθαι, ὅσιον δὲ τὸ ὑπὲρ τὸ δίκαιον ἤγουν τὸ ἀγαθόν, τουτέστι τοῦ ἀδικεῖσθαι μᾶλλον ἤπερ ἀδικεῖν. -τέχνη τεχνῶν καὶ ἐπιστήμη ἐπιστημῶν· ἡ γὰρ φιλοσοφία ἀρχή ἐστι πάσης τέχνης. -φιλία σοφίας· σοφία δὲ ἀληθὴς ὁ θεός· ἡ οὖν ἀγάπη ἡ πρὸς τὸν θεόν, αὕτη ἐστὶν ἡ ἀληθὴς φιλοσοφία. ∆ιαιρεῖται δὲ ἡ φιλοσοφία εἰς θεωρητικὸν καὶ πρακτικόν· τὸ θεωρητικὸν εἰς θεολογικόν, μαθηματικόν, φυσιολογικόν· τὸ μαθηματικὸν εἰς ἀριθμητικόν, μουσικόν, γεωμετρικόν, ἀστρονομικόν· τὸ δὲ πρακτικὸν εἰς ἠθικόν, οἰκονομικόν, πολιτικόν. Θεωρητικὸν μὲν οὖν ἐστι τὸ κατανοεῖν τά τε ἀσώματα καὶ ἄυλα ἤγουν περὶ θεοῦ, ὃ πρώτως καὶ κυρίως ἐστὶν ἄυλον· ἔπειτα καὶ περὶ ἀγγέλων καὶ δαιμόνων καὶ ψυχῶν, ἃ καὶ αὐτὰ ὅσον πρὸς τὸ σῶμα ἄυλα λέγονται, εἰ καὶ πρὸς τὸ κυρίως ἄυλον ἤγουν τὸ θεῖον ὑλικά εἰσιν, ὅπερ ἐστὶν τὸ θεολογικόν. Θεωρεῖν δὲ καὶ τὴν τῶν ὑλικῶν φύσιν ἤγουν ζῴων καὶ φυτῶν καὶ λίθων καὶ τῶν τοιούτων, ὅπερ ἐστὶ τὸ φυσιολογικόν. Θεωρεῖν δὲ καὶ τὰ μέσα τούτων, ἅτινα ποτὲ μὲν ἐν ὕλῃ θεωροῦνται, ποτὲ δὲ ἐκτὸς ὕλης καὶ μέσα εἰσὶ τῶν ἀύλων καὶ ὑλικῶν, ὅπερ ἐστὶ τὸ μαθηματικόν. Ὁ γὰρ ἀριθμὸς καθ' ἑαυτὸν μὲν ἄυλός ἐστι, θεωρεῖται δὲ καὶ ἐν τῇ ὕλῃ ἤγουν ἐν σίτῳ· λέγομεν γὰρ «δέκα μόδιοι σίτου»· ὁμοίως καὶ τὰ λοιπά. Τὸ δὲ πρακτικὸν ἦθος κοσμεῖ καὶ τὸ πῶς δεῖ πολιτεύεσθαι διδάσκει· καὶ εἰ μὲν ἕνα ἄνθρωπον παιδεύει, λέγεται ἠθικόν, εἰ δὲ οἶκον ὅλον, λέγεται οἰκονομικόν, εἰ δὲ καὶ πόλιν ὁλόκληρον, λέγεται πολιτικόν. 9 <Ὅροι διάφοροι> ∆όγμα ἐστὶν εὐσεβείας ἀληθοῦς ζήτησις, ἀπλανὴς καὶ ἀψευδὴς διάγνωσις ἢ ἐν λόγοις ἀπαλλαγὴ πλάνης. ∆όγμα καθολικόν ἐστι γνώμη ἀβιάστως πᾶσι προτιθεμένη καὶ ἀντίῤῥησις ἑτέρου καὶ ἀνατροπὴ τοῦ χείρονος. Ὅρος ἐστὶ λόγος σύντομος δηλωτικὸς πάσης τῆς ὑποκειμένης οὐσίας τοῦ πράγματος. Ὅρος ἐστὶ λόγος, οὗ ἐπέκεινα ἑαυτοῦ προελθεῖν τὸ πρᾶγμα, οὗ ἐστι μὴ συγχωρῶν διὰ τὸ ἐν αὐτῷ καὶ μόνῳ γνωρίζεσθαι. Ὁρισμός ἐστι δήλωσις πράγματος διὰ λόγου, οὗ χωρὶς οὐδὲ τί ἐστιν οὐδ' ὅτι ἐστὶ γνωρίζεται. Ὅρος ἐστὶ λόγος σύντομος δηλωτικὸς τῆς φύσεως τοῦ ὑποκειμένου πράγματος. Ὅρος ἐστί, μέχρις οὗ ἔρχεται τὸ τυχὸν κἀκεῖ περαιοῦται. -Ὑπογραφή ἐστι λόγος σύντομος δηλωτικὸς συμβεβηκότων ἤγουν ὁ ἐκ τῶν συμβεβηκότων τε καὶ ἰδίων δηλῶν τὸ ὑποκείμενον. -∆ιαφέρει δὲ ὁ ὁρισμὸς ὅρου, ὅτι ὁ ὁρισμὸς μερικώτερός ἐστιν, ὁ δὲ ὅρος καθολικώτερος· σημαίνει γὰρ ὁ ὅρος καὶ τὸν ὁρισμὸν καὶ τὸ ὁροθέσιον καὶ τὸ οὗ ἐστι πέρας. Ὅρος λέγεται καί, εἰς ὃν ἀναλύεται ἡ πρότασις· ὁ δὲ ὁρισμὸς τὸν σύντομον λόγον δηλοῖ μόνον τὸν δηλωτικὸν τῆς φύσεως τοῦ ὑποκειμένου πράγματος. Ἡ δὲ ὑπογραφὴ διαφέρει τοῦ ὁρισμοῦ, ὅτι ὁ μὲν ὁρισμὸς ἐξ οὐσιωδῶν λαμβάνεται, ἡ δὲ ὑπογραφὴ ἐξ ἐπουσιωδῶν ἤγουν συμβεβηκότων, ὁ δὲ ὑπογραφικὸς ὁρισμὸς ἐξ οὐσιωδῶν τε καὶ ἐπουσιωδῶν. Ὑγίεια δὲ ὅρου τὸ ἀντιστρέφειν, κακία δὲ τὸ μὴ ἀντιστρέφειν. Ὁριστόν ἐστι τὸ ὑποκείμενον τῷ ὅρῳ ἤγουν τὸ ὁριζόμενον, ἀόριστόν ἐστι μόνον τὸ ἄκτιστον