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[1]
it is probable that in this case He would be
particularly jealous, and all those who excel in knowledge
unfortunate. But it is impossible for the Deity to be jealous (indeed,
as the proverb1 says, "poets
tell many a lie"), nor must we suppose that any other form of
knowledge is more precious than this; for what is most divine is most
precious.Now there
are two ways only in which it can be divine. A science is divine if it
is peculiarly the possession of God, or if it is concerned with divine
matters. And this science alone fulfils both these conditions; for (a)
all believe that God is one of the causes and a kind of principle, and
(b) God is the sole or chief possessor of this sort of knowledge.
Accordingly, although all other sciences are more necessary than this,
none is more excellent.The acquisition of this
knowledge, however, must in a sense result in something which is the
reverse of the outlook with which we first approached the inquiry. All
begin, as we have said, by wondering that things should be as they
are, e.g. with regard to marionettes, or the solstices, or the
incommensurability2 of the diagonal of a
square; because it seems wonderful to everyone who has not yet
perceived the cause that a thing should not be measurable by the
smallest unit.But we must
end with the contrary and (according to the proverb)3 the better view,
as men do even in these cases when they understand them;
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for a geometrician would wonder
at nothing so much as if the diagonal were to become
measurable.Thus we have stated
what is the nature of the science which we are seeking, and what is
the object which our search and our whole investigation must
attain.It is clear that we must obtain knowledge of
the primary causes, because it is when we think that we understand its
primary cause that we claim to know each particular thing. Now there
are four recognized kinds of cause. Of these we hold that one is the
essence or essential nature of the thing (since the "reason why" of a
thing is ultimately reducible to its formula, and the ultimate "reason
why" is a cause and principle); another is the matter or substrate;
the third is the source of motion; and the fourth is the cause which
is opposite to this, namely the purpose or "good";for this is the end of every generative
or motive process. We have investigated these sufficiently in the
Physics4;
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