[
1217b]
[1]
We must consider, therefore,
what the best is, and in how many senses the term is used. The answer
seems to be principally contained in three views. For it is said that
the best of all things is the Absolute Good, and that the Absolute
Good is that which has the attributes of being the first of goods and
of being by its presence the cause to the other goods of their being
good; and both of these
attributes, it is said, belong to the Form
1 of good (I mean both being the first of goods
and being by its presence the cause to the other goods of their being
good), since it is of that Form that goodness is most truly predicated
(inasmuch as the other goods are good by participation in and
resemblance to the Form of good) and also it is the first of goods,
for the destruction of that which is participated in involves the
destruction of the things participating in the Form (which get their
designation by participating in it), and that is the relation existing between what
is primary and what is subsequent; so that the Form of good is the
Absolute Good, inasmuch as the Form of good is separable from the
things that participate in it, as are the other Forms also.
Now a thorough examination of this opinion belongs to another course
of study, and one that for the most part necessarily lies more in the
field of Logic, for that is the only science dealing with arguments
that are at the same time destructive and general. But if we are to speak about
it concisely,
[20]
we say that in
the first place to assert the existence of a Form not only of good but
of anything else is an expression of logic and a mere abstraction (but
this has been considered in various ways both in extraneous
discourses
2 and in those on
philosophical lines);
next, even granting that Forms and the Form of good exist in the
fullest sense, surely this is of no practical value for the good life
or for conduct.
For 'good' has many senses, in fact as many
as 'being.' For the term 'is,' as it has been analyzed in other works,
signifies now substance, now quality, now quantity, now time, and in
addition to these meanings it consists now in undergoing change and
now in causing it; and the good is found in each of these cases
3—in
essence, as mind and God, in quality justice, in quantity moderation,
in time opportunity, and as instances of change, the teacher and the
taught. Therefore, just
as being is not some one thing in respect of the categories mentioned,
so neither is the good, and there is no one science either of the real
or of the good. But also even the goods predicated in the same
category, for example opportunity or moderation, do not fall within
the province of a single science to study, but different sorts of
opportunity and of moderation are studied by different sciences, for
instance opportunity and moderation in respect of food are studied by
medicine and gymnastics, in respect of military operations by
strategics, and similarly in respect of another pursuit by another
science; so that it can hardly be the case that the Absolute Good is
the subject of only one science.