Book 11
6
For of these the formula of snub is stated in conjunction with the matter of the object, whereas that of concave is stated apart from the matter; since snubness is only found in the nose, which is therefore included in the formula, for the snub is a concave nose . Thus it is obvious that the formula of flesh and eye and the other parts of the body must always be stated in conjunction with their matter.
7
Since there is a science of Being qua Being and separately existent, we must inquire whether this should be regarded as identical with natural science or rather as a distinct branch of knowledge. Physics deals with things which contain a source of motion in themselves, and mathematics is speculative and is a science which deals with permanent things, but not with things which can exist separately.
8
Hence there is a science distinct from both of these, which deals with that which exists separately and is immovable; that is, if there really is a substance of this kind—I mean separately existent and immovable—as we shall endeavor to prove.Aristot. Met. 12.6, 7. And if there is an entity of this kind in the world of reality, here surely must be the Divine, and this must be the first and most fundamental principle.
9
Evidently, then, there are three kinds of speculative science: physics, mathematics, and theology. The highest class of science is the speculative, and of the speculative sciences themselves the highest is the last named, because it deals with the most important side of reality; and each science is reckoned higher or lower in accordance with the object of its study.
9
The question might be raised as to whether the science of Being qua Being should be regarded as universal or not.
