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| Chapter XVII.—On the Various Kinds of Knowledge.
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Chapter XVII.—On the Various Kinds of Knowledge.
As, then, Knowledge (ἐπιστήμη) is an intellectual state, from which results the act of knowing, and
becomes apprehension irrefragable by reason; so also ignorance is a
receding impression, which can be dislodged by reason. And that which
is overthrown as well as that which is elaborated by reason, is in our
power. Akin to Knowledge is experience, cognition
(εἴδησις),
Comprehension (σύνεσις),
perception, and Science. Cognition (εἴδησις)
is the knowledge of universals by species; and Experience is
comprehensive knowledge, which investigates the nature of each thing.
Perception (νόησις)
is the knowledge of intellectual objects; and Comprehension
(σύνεσις)
is the knowledge of what is compared, or a comparison that cannot be
annulled, or the faculty of comparing the objects with which Judgment
and Knowledge are occupied, both of one and each and all that goes to
make up one reason. And Science (γνῶσις)
is the knowledge of the thing in itself, or the knowledge which
harmonizes with what takes place. Truth is the knowledge of the true;
and the mental habit of truth is the knowledge of the things which are
true. Now knowledge is constituted by the reason, and cannot be
overthrown by another reason.2330
| 2330 ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ
appears in the text, which, with great probability, is supposed to be a
marginal note which got into the text, the indicative being substituted
for the imperative. | What we do not, we do
not either from not being able, or not being willing—or both.
Accordingly we don’t fly, since we neither can nor wish; we do
not swim at present, for example, since we can indeed, but do not
choose; and we are not as the Lord, since we wish, but cannot be:
“for no disciple is above his master, and it is sufficient if we
be as the master:”2331
not in essence (for it
is impossible for that, which is by adoption, to be equal in substance
to that, which is by nature); but [we are as Him] only in our2332
| 2332 Adopting Sylburgius’
conjecture of τῷ δέ
for τὸ δέ. | having
been made immortal, and our being conversant with the contemplation of
realities, and beholding the Father through what belongs to Him.
Therefore volition takes the precedence of all; for the
intellectual powers are ministers of the Will. “Will,” it
is said, “and thou shalt be able.”2333
And in the Gnostic,
Will, Judgment, and Exertion are identical. For if the determinations
are the same, the opinions and judgments will be the same too; so that
both his words, and life, and conduct, are conformable to rule.
“And a right heart seeketh knowledge,
and heareth it.” “God taught me wisdom,
and I knew the knowledge of the holy.”2334
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