Aristotle's Metaphysics (1515) - Page 7

Argyropylus.

But if someone possesses the theory original: "rationem"; here referring to the rational principle or theoretical knowledge without experience, and knows the universal principle but is ignorant of the particular instance contained within it, he will frequently fail in his healing. For it is the individual original: "singulare"; the specific patient or case that is more properly the subject of medical treatment, as is evident. ¶ Nevertheless, we judge that knowing and understanding belong more to art than to experience, and we consider master-craftsmen to be wiser than those who only have experience. This is because wisdom, in the sense of knowing, is more closely associated with the former in all things. And this is because the master-craftsmen know the cause, while the others do not. For those with experience know that a thing is, but they do not know why original: "propter quid"; the reason or cause it is so. The master-craftsmen, however, know the "why" and the cause itself. ¶ For this reason, we also consider the architects original: "architectos"; meaning the master-builders or designers who oversee the work to be more honorable and to know more than those who perform the manual labor of the craft, and we think them wiser. This is because they know the causes of the things being produced. The manual laborers, however, are like inanimate things: they act, but without any knowledge of what they do—just as fire burns. However, inanimate things perform these actions by a certain nature, while the laborers do so by habit. Thus, we judge some to be wiser not because they are more skilled in action, but because they possess the theory and know the causes. ¶ In general, we consider the ability to teach to be the sign of one who knows. Therefore, we think art is more truly science than experience is. For the master-craftsmen are able to teach, but those who only have experience are not. Furthermore, we do not consider any of the senses to be wisdom. For although the senses are the most authoritative for the cognition of individual things, they never tell us the "why" of anything—for example, they do not tell us why fire is hot, but only that it is hot. Yet it is likely that the man who first discovered any art whatsoever beyond the common senses was admired by men, not only for the utility found in his discoveries, but as a wise man and one superior to others. And as more arts were discovered—some for the necessities of life, and others for leisure—we always consider the inventors of the latter to be wiser than the former, because their science does not pertain to mere use. ¶ Thus, when all such things had already been established, those sciences were discovered which relate neither to pleasure nor to necess— The word "necessity" is cut off at the column break.

Bessarion.

9¶ If, therefore, someone holds the theory without experience, and knows the universal but is ignorant of the particular falling under it, he will often fail in healing. For that which is to be healed is the individual. 10¶ Nevertheless, we believe that knowing and understanding belong more to art than to experience. And we judge those who possess the art to be wiser than those who have mere experience, because wisdom follows knowledge more closely in all people. This is because the former know the cause, while the latter do not. For the experienced know that a thing is, but they do not know the reason why. The master-craftsmen, however, know the "why" and the cause. 11¶ Wherefore we also consider those who are the architects in any matter to be more honorable, more learned, and wiser than those who work with their hands. For they know the causes of what is done. The others, like certain inanimate things, perform actions but do them without knowing—just as fire burns. But inanimate things perform each of these actions by a certain nature; the manual laborers do so through habit. Thus, they are wiser not insofar as they are active, but insofar as they possess the theory and know the causes. 12¶ And the absolute sign of one who knows is the ability to teach. For this reason, we consider art to be science more than experience. For the former can teach, but the latter cannot. Furthermore, we do not think any of the senses are wisdom. Although these are the most proper cognitions of individual things, they say nothing about the "why"—such as why fire is hot, but only that it is hot. Therefore, men admired the first inventor of any art beyond the common senses, not only because what was found was useful, but as a wise man and one outstanding among others (as is likely). But when many arts were discovered, some for necessities and others for leisure original: "degendum"; literally 'spending time' or 'living,' implying a life of cultivation or leisure, we always judge such men to be wiser than the others, because their science was not for utility. 13¶ Thus it happens that, with all such things now established, those forms of wisdom were discovered which are not for the sake of a pleasant life, nor for neces— This column also cuts off mid-word, matching the catchword "necef-" (necessaria) at the bottom of the page.