Book One.

☿ ...it is effective through its gaze. For it gazes upon God for as long as it exists, in an assiduous and always identical manner, without any beginning and without any end. In this same form, a circle is always moved around its center; therefore, the soul knows God not by a straight path like a human, but by an orbital motion original: "orbiculato motu"; this refers to a state of perfect, unchanging focus on the divine center.. At the beginning, our souls are unable to be driven in such a circuit. For they do not arrive at that state where they might apply the same constant form to their own movements until both that "straight" motion and the motion that proceeds through the progression of reasoning have entirely ceased. When these have finally
In the knowledge of principles, error can occur.ceased, they then cling to the knowledge of divine things with an immovable gaze, so that they are agitated by no other motion. In this state there is no error, just as
Doubt? Solution.we do not err regarding the knowledge of first principles Self-evident truths that do not require proof, such as "the whole is greater than the part.", because we know those things by a simple intuition. Therefore, when stirred by this motion, we are made equal to the angels and find rest from those two lower types of motion. But you will say: does Dionysius Pseudo-Dionysius the Areopagite, a 5th-century theologian whose works on "Divine Names" described the soul's three motions: straight, oblique, and circular. not also attribute those motions to the angels? Indeed he does, but in a certain other way. For in an angel, "straight" motion is not the name for reasoning that progresses from one thing to another; rather, it is the certain order of their providence by which a superior angel enlightens those below him with his light. We, however, first progress by straight motion toward those things which are around us. Then, from external things that strike the senses, we are raised up to know incorporeal things with our mind. Yet we do not meet with the angels even in "oblique" motion. For in angels, oblique motion occurs when they provide for
All motion in a straight line...inferiors according to their contemplation of divine things. But of angels, we shall speak elsewhere. As for what pertains to us: if we
All orbital motion...progress from those things which strike the senses to those things perceived by the mind, led by the reason innate within us,
All oblique [motion]...we are carried by a straight motion. If, however, we are also irradiated by divine light,
All motion below...we are no longer moved in a straight line, but obliquely. For regarding the orbital motion, no one doubts that
All motion to the right...only immobility—if I may put it that way—pertains to God. There are likewise those who say that souls are
All motion from the front...moved "upward" and "downward" when we move from a general category to specific forms, or vice versa. Likewise "to the right" and "to the left," if we progress from one of a pair of opposites to the other. Finally, we move "from the front" and "from the back" when we go from a cause to that which is produced by the cause, or back again from the effect to the cause. These things are generally said regarding that kind of life which is placed in the investigation of truth.

But as for the life that is occupied with action: if it is undertaken by a man in whom a sharp intellect and mature counsel are apparent, and whose soul stands firm against all dangers and remains moderate against lust; who thinks of nothing except what is just and pious—this will surely be something excellent and truly worthy of a human being. Since we were not born for ourselves alone, but much more to serve human society, with what praises shall we then honor him who is so occupied with his family and domestic affairs that all things pertaining to food and lifestyle are present in abundance while maintaining modesty? He ensures that his children and the others he has under his protection are educated as free-born people original: "ingenue erudiantur"; referring to a "liberal education" fit for a free citizen. and are refined by all the good arts. He increases his patrimony with the greatest care and diligence, removing all suspicion of greed, so that—besides those whom he must necessarily support—he may also bring help to others, practicing liberality toward citizens in private and hospitality toward strangers. In public, however, he can be of use either through the magnificence of his works and the splendor of his gifts, or by the contributing of taxes. When, moreover, he moves toward the administration of the state...