Metaphysics and Ethics

tot

All is good unanimously. But the whole is best in all things and in all those which are said. Still, it has been; it falls into the mind according to what is known; which also leads to the principles of principles and to the speculative cause of being. And about the good, a sign: it is one cause and what is not said as evil: this is the beginning of philosophizing. For it is fitting that men now and at first be seized by philosophizing, from the beginning, wondering at those things that are doubtful; then, little by little, proceeding in this way and starting to philosophize about greater doubts, such as about the passions of the moon and about those things that are the sun and the stars and about the generation of the universe. Whoever doubts and wonders in this way acknowledges himself to be ignorant; whence also the friend of fables is in some way a philosopher. For a fable is constituted out of wonders. If, therefore, they were philosophizing to escape ignorance, it is plain that they were pursuing knowledge for the sake of knowing, and not for the sake of any utility.

causa finalis

What has been said is left behind: for knowledge is sought from those things that are necessary and for utility, and for production, and for the sake of knowledge, which is for the sake of instruction. Such things, indeed, have begun; it is plain that they were not for any other necessity. As those say: those things which are of their own nature are some cause. Thus also this is the only free life; for this is the only cause of being itself. Wherefore it is not human, but could have power over it. Multiplied is the ministry of men. Therefore, if it is similar, it solves what is said here in honor. Life, indeed: do not seek what is not worthy. What is for its own sake is science. But if some say rightly, that the divine nature is enviable, in this all are most useful. And this is what is superfluous, to be deluded. All are unfortunate, all are unfortunate who are superfluous, if not

divine envy could be. If it is possible to look upon the divine imitation. Nor does the Christian faith possess such a divine good; for that is most divine which is most honored. Such, however, are twofold. Whence it will be only. What is most divine: divine matter or what is of God. But only that: both are unfortunate. God is the cause of life to all: and the principle which and such. Either alone or mostly God has it. Reasons by which all are worthy of dignity. Come. All some solicitous order before them. Adorn for us the cause which from the beginning of generation

Incipient, and everything as it is said. The abundance of leisure. It vitiates that which is most wonderful in the soul; it is not about the causes of spectacles, but is solicitous; or diametrically, not in wonder: it is not for all to be in all; if so, not of the mind, it does not stir. What is in all that is worthy of life to leisure. And in those things with which they are learned. Nothing is so wonderful to geometers, as if the diameter be incommensurable. Which truly says, for it is not permitted to say what kind. And in God it has the intention that all are divinely what belongs to all method.

Q (Since) truly, therefore, what is the cause and what is the principle of the cause: also the end of all things: then it is to know the soul of the universe, because they think it worthy to know the first causes. But the causes are divided into fourfold: one, indeed, the cause is said to be: that which is the essence. Reduced is the thing itself why at first: to the end of the matter: but the cause and the principle, the one which: the first. One, indeed, of matter and of the form; the essence, indeed: from where the first movement. Fourth, indeed: the cause of the opposite of what moves: and is the substance which is taken: this, however, is: if they have such a cause. We have truly from us our first and full