There is a science of nature, and evidently it must be different both from practical and from productive science. For in the case of productive science the principle of movement is in the producer and not in the product, and is either an art or some other faculty3. And similarly in practical science the movement is not in the thing done, but rather in the doers. But the science of the natural philosopher deals with the things that have in themselves a principle of movement. It is clear from these facts, then, that natural science must be neither practical nor productive, but theoretical (for it must fall into some one of these classes). And since each of the sciences must somehow know the ‘what’ and use this as a principle, we must not fall to observe how the natural philosopher should define things and how he should state the definition of the essence-whether as akin4 to ‘snub’ or rather to ‘concave’. For of these the definition of ‘snub’ includes the matter of the thing, but that of ‘concave’ is independent of the matter; for snubness is found in a nose, so that we look for its definition without eliminating the nose, for what is snub is a concave nose. Evidently then the definition of flesh also and of the eye and of the other parts must always be stated without eliminating the matter.
Since there is a science of being qua being and capable of existing apart, we must consider whether this is to be regarded as the same as physics or rather as different. Physics deals with the things that have a principle of movement in themselves; mathematics is theoretical, and is a science that deals with things that are at rest, but its subjects cannot exist apart. Therefore about that which can exist apart and is unmovable there is a science different from both of these, if there is a substance of this nature (I mean separable and unmovable), as we shall try to prove there is. And if there is such a kind of thing in the world, here must surely be the divine, and this must be the first and most dominant5 principle. Evidently, then, there are three kinds of theoretical sciences-physics, mathematics, theology. The class of theoretical sciences is the best, and of these themselves the last named is best; for it deals with the highest of existing things, and each science is called better or worse in virtue6 of its proper object.
One might raise the question whether the science of being qua being is to be regarded as universal or not. Each of the mathematical sciences deals with some one determinate class of things, but universal mathematics applies alike to all. Now if natural substances are the first of existing things, physics must be the first of sciences; but if there is another entity7 and substance, separable and unmovable, the knowledge of it must be different and prior to physics and universal because it is prior.
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1 induction | |
n.感应,感应现象 | |
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2 demonstration | |
n.表明,示范,论证,示威 | |
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3 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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4 akin | |
adj.同族的,类似的 | |
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5 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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6 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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7 entity | |
n.实体,独立存在体,实际存在物 | |
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