Wisdom (Metaphysics 2016)
Lecture 1: The Development of Knowledge: From Sensation to Wisdom

Transcript
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Father, and the Son, and the Holy Spirit. Amen. Thank you, God. Help us, God, to know and love you. Guardian angels, strengthen the light of the mind, order the luminary images, and arouse us to consider more correctly. St. Thomas Aquinas, angelic doctor, help us to understand what you heard. Aristotle didn't actually refer to this book as a metaphysics, right? But his editor called it the metaphysics. And the metaphysics comes from two words, metataphysica, or three words. You want to put the article in there, metataphysica. And the editor realized that it comes after the book's in natural philosophy and the order of learning. So metataphysica. And because here's the editor, that title is kind of struck. But Aristotle doesn't refer to whatever, to my knowledge, as the metaphysics, right? He refers to it as first philosophy. And first in what sense of first? Fourth sense, yeah. It's most of all as the character of wisdom, right, of all the parts of philosophy. He also calls it wisdom sometimes, right? But of course, he's going to say that God is more wise than we are. So wisdom doesn't name it as well as first philosophy, right? Okay. So this is Aristotle's premium now. What does that word premium mean in Greek? I noticed that they borrowed that at the beginning of the Vatican II there, right, at the beginning of the day's urban, premium. They have two O's in there, I think, sometimes. But I kind of shortened the shorter version, premium. But how would you translate that word premium? Well, you could. But usually the way you translate it is paving the way, huh? Okay. And showing what you're aiming at and maybe why it's desirable and so on, right? And almost every book of Aristotle's got a premium, huh? And Thomas will, he divides, he divides into two, you know, the premium and then the tractatus, the drawing out of it, right? The premium is very short compared to it. So it's analogous to the prologue, right, huh? I used to bring in the prologue there to Roman Juliet and say, well, what's the prologue doing, right? And I always say to them, you know, the book is divided like Shakespeare's Roman Juliet. What's the division of Shakespeare's Roman Juliet? Well, there's the prologue and then the play. And the prologue is much shorter than the play, right? In fact, it's, what, 14 lines, I guess, right? It's got the structure of a grammatical structure, I mean, the rhyming that you have in a Shakespearean sonnet, right? You've got three quatrains, you know? And a kid down the block there was playing in a Roman Juliet play, right? And so I started to recite that thing for the rest of the little kid at night by learning, you know? He was a nice kid. Okay. So, what's he going to talk about in the premium, huh? Well, there's an epilogue that tells you what he does, and Thomas often points to the epilogue, huh? Look at the end of page five there, the last sentence, huh? What is the nature of the knowledge sought, then, has been said, right? And what is the goal that the investigation, right? And the whole knowledge overrode, I translated it very clearly, must, what, reach, huh? Now, you'll see that Aristotle talks about the goal first, right? And then the nature of the knowledge, right? So, he's recalling the last thing he just did, and then the first thing he did, right, huh? Okay. But a lot of times, Aristotle, if it's a very important premium, you'll have an epilogue to recall what he did in the premium, right? And so, let's see here in the world. And so, now, Aristotle begins with the statement, all men by nature desire to what? To know. Usually translated to know, right? But the actual Greek word there is identi, which means to what? To see, and therefore, and apply it to the mind, it has the sense of to understand, right? So, we tend to borrow the word what? See, and apply it to what? Understanding, right? Okay. So, the Vedic vision, we say, you know, is to see God as he is, huh? To see him face to face, huh? As it says in these psalms. So, he says, all men by nature desire to know, to understand, huh? Now, why does he begin with that statement? Well, maybe he wants to point out that it's good to know. Now, what's the first definition of good? Yeah, the good's what would all want, right? So, that all men desire to know would be a sign that to know is something good, right? But why does he add by nature? Apart from the fact that it's true, that all men by nature desire to know. But in terms of pointing out that the goodness of it, right? Why does he add that to the desire to know? What does he show about the desire? It's for a good, what is truly a good, right? Because by nature, we desire to know, right? Yeah, yeah. He didn't say all men by custom desire to know, or desire to understand, but all men by what? Nature, right? It's a natural good for man, right? Okay, then Aristotle gives a sign, right? A sign of this, and what is a sign? That's Augustine's famous definition of a sign, okay? Yeah, that which strikes the senses and brings to mind something other than itself, right? So, when I drive up here, there's a stop, you know? It gets in my eye, you know? It strikes the senses, right, huh? And it's a, I better stop, right? Or, I better look at a sign of this is the love of the senses, huh? Now, why does he go back to senses? Because it's more obvious, right? But a sign in the first sense is something, what? Sensible, right? The old definition of sacrament, they used to say, what, an outward sign? But outward kind of means, what, sensible sign, right? But to be sensible is in the first meaning of sign. If there's any sign that's not sensible, it's a kind of an extension of the word, right? So he says, a sign is the love of the senses. Now, of course, we use the senses not just to know, right? We use the senses to do all kinds of things, right? But he says, apart from their usefulness, they are loved for themselves, right? Ron MacArthur and his wife bought their new house, had a beautiful view, you know? He said, just look at that view, you know? He was proud of it. But I mean, you know, it's, you're going to do something like a stop sign or, you know, or direction, you know, you're trying to find something and it says, you know, where this place is, you know, the sign pointing to it, right? Just to see, yeah. They are loved for themselves, and especially among the others, that through the eyes, because they, what? Because they seem to, what? Give us... more knowledge than the other senses, right? So the sun, the moon, and the stars would all be hidden to us. You can't hear them. You can't hear the music bank up there, but you can't hear it. And you can't taste it or smell it, right? You can't feel the things. How very limited you'd be without the eyes, right? For we choose to see before all the others, right? So I used to say in class, I'd say you wouldn't want to be blind or deaf, but which would be worse? Yeah, most people. I said one young lady, she used to want to be blind or deaf because she was a musician, right? She was the... She picked up my universal sense, right? Okay. She plays organ in one of the parish churches now. Yeah, it's very good. She pressed Father Lamont very much, you know, because we taught music, the assumptions of taught music, because she was using, learning more Bach than anybody had ever known, you know, her determination. Okay. Well, she was no exception. I never had to that. Yeah. But once we want all the senses, right, I wouldn't want to go deaf myself either, you know? And why do you listen to Mozart, right? Well, because just to hear what it sounds like, right? It sounds wonderful. Beethoven, yeah, yeah, yeah. They taught what Beethoven is going to conduct, you know, when he's under that final condition, you know, and they said, well, we should play along and pretend we're following him, but, you know, they could play the orchestra even without conductor, you know, because he was just this terrible thing though, right? He's like a painter, you know. For we choose to see before all the others, huh? The exception of this girl. Not only in order we might do something, right, huh? But also when not aiming to do anything, right? I'm going to induce you to my fiancé and is she beautiful. Oh, boy, you know, I want to see this. I want to see this. Not only in order that we might do something, but also when not aiming to do anything, right? And the cause is that this one among the senses especially makes us know something, huh? And shows many differences, huh? What does a sense of sight know in a sense more than the other senses? You say it's color, shape, yeah, yeah, yeah. And how do you know this is a chair and this is a man and this is a cup and so on, right? Shape. Shape, yeah, yeah. And sense of touch, you know, can know shape too, but not as, what, clearly or quickly, right? But sight and touch are both important, right? For knowing, huh? De Connick used to talk about how the basic thoughts are tied up with a sense of touch, right? Now, why do you think Aristotle begins with this first paragraph here? We've already said so, right? Yeah, that's a real good, right? To know, right? Okay. And wisdom is going to go all the way, right? But now he's got to look before and after, right? To see the order, right? In our knowledge, right? Because he wants to see what wisdom is about, right? What wisdom is aiming at. And wisdom is going to be naming the highest thing in our knowledge, huh? And you've got to see how our knowledge develops, right, huh? Now he begins with what we have in common with animals, huh? Now animals are born having sensation by nature, huh? And that's the starting of knowledge in us as well as in the other animals, right? Now from this, from sensing, memory does not arise in some of them. What does arise in what? Others, huh? Others, the ones that don't have memory seem to act just with regard to what is, what, present, right? They don't seem to remember anything, right? Okay? But the cat and the dog, they know where their bowl is, right? They remember where their bowl is, right? And you let them in and they go right to the place where the bowl is, right? And because of this, huh? These are more, what, prudent, right? Puts them on a higher level of knowledge, right? That they have memory. Now I told you about the cat we had there and the woman next door they were on very good terms with, but she was a bird lover, right? So my mother said, Duane, don't let the cat go catching birds, right? Because we don't want to, they go in the next door still thing. And so I would discourage the cat from chasing birds. One day we're having chicken, right? And there's some chicken left over it, so I gave the cat a piece of chicken, and she ran into the, what, bushes, right, to eat the chicken, right? Because like that was forbidden food, right? It's like, like, like Eve, you know, in the tree, yeah? Yeah. But that's bird meat, right? You know? And she'd been, you know, disciplined for having a bird before, and she'd caught. I told you what happened finally, didn't I? One time I was in this biology class at school, and we had to do some kind of a project. It was kind of a course for pre-med students, right? So we told us, don't take another course, take this course, this is the one. So I had to do some of that little project, so I decided I'd do comparative anatomy. And so I could get a frog skeleton with no problem in the lab, right? Warren Murray had a bat skeleton, so, and then I wanted to get a bird skeleton, I wanted to get a bird skeleton, and the kid next door was shooting birds. So he shot a bird for me. I said, shoot a bird for me. And then I said to my mother, I've got to get the skin off the bones, right? So I could put them in my display of the different things. And she said, we'll put it in a pot, and we'll boil it off, yeah. So I put it in the pot, boil it, and who knows, but the woman next door comes over to visit my mother, and they sit down. I'm in the other room, I can see them, in a conversation. Oh, what are you cooking? Oh, and Dwayne is... But she was a crazy, a crazy lover of birds, yeah. We're discovering that all men by nature desire to know, huh? That knowledge is something, what? Good, right? The sign of this is that it's desired, right? Because the good is what all desire, right? And Aristotle points out that it's by nature that they desire to know, so it's a natural good for man, right? And then he gives this sign from the senses, the first paragraph here on the page here, that we use our senses not just to, what? Do something, right? Okay, so you see a beautiful, oh, look at that sunset, you know, oh, isn't that beautiful, you know? I was down in Virginia with my wife one time, we were eating kind of outdoors in a kind of restaurant there, and the sky, you know, it was like folds and red all the way up from the ground. I said to the waitress, I said, do you have this thing walking? It's kind of crazy. I think the city is so tremendous, you know, huh? I get the impression that you go further south, they get more tremendous, you know, the Spanish maid used to get the great, you know, sunsets in the movies, you know? Spanish maid, huh? You see these beautiful rainbows, you know? I remember walking on the boardwalk there in Quebec there, you know, it's so open there with the river and so on, and there's a huge rainbow, you know, after the rain, something like that. But why are you looking at that? You're gonna, you know, go and find gold at the end of the rainbow or something? No, no, just it's a beautiful thing to see, right? Okay. And that's why I listen to beautiful music, right, huh? I mentioned, uh, Benedict's birthday, you heard about that? This year? Yeah. No. No. You know what he did on his birthday? Yep, he went to listen to three of Mozart's Haydn quartets, huh? Those are, you know, there's, what, 23 Mozart quartets, right? But the six quartets dedicated to Haydn, right? They're probably the greatest of them, right? So he's listening to three of those. He's listening to three of those. He's listening to three of those. It mentioned in the article, you know, that Mozart is a favorite composer. So it's good, right? So he's going to do something with the music? He's going to learn how to repair a car for listening to music? Or learn how to cook a steak or something? Yeah, I agree, yeah. Yeah. So we have a natural desire to know, right? We like to smell the rose, don't we? I've seen, you know, two or three references to the rose being the, what? Queen of Flowers. And I mentioned Pius XII's address to the rose growers of Rome, you know. We've spontaneously, you know, attributed the most beautiful flowers to the Blessed Virgin, right? She's surrounded with the roses. And Shakespeare begins the sonnet, you know, from fairest creatures we desire increase, that thereby beauty's rose might never die, as we push it by time to seize, and so on. This tender might bear his memory. Now, in the second paragraph, he's beginning to talk about the order in knowledge, huh? And it's going to be ascending gradually to, what? Wisdom, right, huh? But he begins at the beginning of our knowledge, which is shared with the animals, huh? The other animals. All animals are born having sense by, what? Nature, right? Or sensing, huh? It's better than sensation, I think. Okay. This is what distinguishes an animal from, what? A plant, huh? A plant has, can feed itself in a way, right? It can grow. It can reproduce itself, right? But it doesn't sense, huh? So when you cut off a limb of a tree there that's in the wrong place, you don't feel like you would be cutting off a leg or an arm of a dog or a cat, right, or something, right? Okay. But now it comes after sensing, right? Where he says, from this, memory does not arise in some of them, but it does arise in others, right? So memory is, what, retaining what you've, what, sensed in some way, right? I mean, there's some sensations you remember more than other ones, right, huh? And because of this, those who have memory, these are more, what, prudent, right? So Cicero says, the first thing you've got to do is remember the past, right, huh? These are more prudent, huh? That's a little bit like wisdom, isn't it, to be prudent, huh? And they're more easily taught than those unable to, what, remember. Those unable to hear sounds are more prudent without, what, learning, huh? Because sense of hearing is a sense of, what, learning. Has the bees, right? And whatever other kind of animal is such, huh? Whatever has this sense in addition to memory is able to, what, to learn, huh? Now what comes after memory, huh? He's going to touch upon that now in the next sentence, in the next paragraph, big paragraph. The other animals live by images and, what, memories. But they share a little in, what, experience. The race of men, however, lives by art and, what, reasonings, huh? Now what's the difference between art and reasonings? Yeah, art is more the name of a habit, too, right, huh? Or a virtue, maybe, huh? It can be the practical art, but even the art of logic is a habit, right? And reasoning is the, yeah, it's the discourse most of all. It's called reasoning, right? No. What? And they depend in certain ways on experience as well. Yeah, yeah. But he's going to bring out this thing about experience now in the next paragraph to come here, right? But reasoning is the discourse which is most characteristic of reason, right? And therefore, it's named for reason itself, huh? Reasoning, you know. And he says, experience comes to be from memory in men. For many memories of the same thing perfect the power of one experience. So the man of experience is a man who's brought together in his mind many, what, memories, right? Okay. I used to say in class, I'd say, now, if you had one date with one girl in your life, you probably remember it, but you are a man of experience with a woman. No, no, no. But if you had many dates with many different women, right, huh, in your life, huh? And you recall these memories and you're putting them together, you are a man of experience, right, huh? If you had one glass of wine in your life, right, you might remember that glass, you know, say, oh, this is interesting. But are you really a man of experience with wine, huh? You have to have had, what, drunk many glasses, sniffed them, tasted them, right, swallowed them, and remembered them, right? And then you have some, what, experience, right? Okay. For many memories of the same thing, or same kind of thing, perfect the power of one experience, huh? And experience seems to be very much like science and art, but I do the same thing, huh? See, experience is more a, what, collection of many, what, singulars, right? Remember it, huh? Why art and science involve what? Yeah. Something common to many, right? But your mind separates out what's common to these many, right? And that's the beginning of a knowledge of the, what, universal, right? Okay. But he says, experience seems to be very much like science and art, huh? For science and art come to men through experience. For experience makes art, as Polis says. Now, who the hell is Polis? Well, he's a character in one of Plato's dialogues, right, huh? And he said these things, right, huh? For experience makes art, as Polis says, speaking rightly, but inexperienced chance, huh? Beginner's luck, we say, right? Cook a lot of steaks whenever I can. So, but the idea of the steak is to get it nice and pink, you know? Don't overdo it and lose the flavor, right, huh? So I'm more, you know, experienced now in these matters, huh? Yes. How long to leave it on? Just got to cut in a little bit to see what's going on, really. It's the only way to be, to that new. Makes you want to have a thermometer in the water, that's a nonsense. And now, Aristotle was the son of a, what, excellent medical doctor for those days, right? And his father became the court physician, right? And that's how the family became known to the Philip, right? And that's why Aristotle ended up being the teacher of, what, Alexander the Great, right? And in Aristotle's books, you know, on poetry, right, we only have the poetics, right? Which is, we have most of the poetics, though the part in comedy, the detailed part is lost, right? But then he wrote a dialogue in poetry, poets, which has been lost entirely, I guess. And then he wrote a special work on Homer for, what, Alexander, right? So Alexander, when he conquered the East there, right, he had Homer by his bedside, right, for relaxation in the evening, you know, and there was a very special book on Homer, right, huh? And Homer was, he's called by Aristotle, the poet, Antoinette Messiah, huh? I ran into an odd example of Antoinette Messiah there, you know, where the Gospel of St. John there, where fidelity, right, is called, you know, Sin by Antoinette Messiah, right? Because it kind of destroys everything, right? And Thomas says, Antoinette Messiah said, it's kind of interesting. Good, I think. kind of that part of John now where he's narrating how Christ is preparing the apostles for his departure, for his passion, and what they're going to suffer later on with themselves, you know. But it's beautiful in chapters, what is it, 13 through 17, right? And Thomas divides into three things that he does. And I always take this as an example of what a father has to do, right? Because in chapter 13, he gives them example. In 14, 15, 16, he instructs them with his words. And then 17, he prays, huh? I say, that's what a father has to do, right? Or a parent, huh? He has to first give good example to his children, right? Then he has to instruct them by words. And then he has to, what? Pray that they will profit from his example and from his words. But it's a beautiful division into three, right? And that's exactly what Christ does, huh? He gets into the 17th chapter. Of course, that's divided into three, too. And he first prays for himself. Then he prays for the apostles. Then he prays for all those who are going to be converted by the apostles. That's actually beautiful, by the way it's explained, you know? Just magnificent. Magnificent. Now, he gives an example here, huh? As I said, Aristotle's father was a medical doctor, right? Now I'm getting on to Alexander there with that. That's how he became known, on to the family, I mean, to the royalty there. So, Aristotle often gives examples from what? Medical art, right? It's like in the ethics, you may recall when Aristotle says, who is a useless hearer of ethics, right? Well, it's a man who doesn't, you know, aim to act by reason, right? And he compares it to a useless hearer of medical advice, because he must have heard this from his doctor, right? And, you know, the doctor says you should stop doing this, you should stop eating so much candy, or you should stop drinking so much, or... Yeah, yeah. And if you're not going to act upon this, then you are a useless hearer of medical, what, advice, right, huh? And my doctor's always thinking, I could lose a couple pounds, you know? He doesn't... He doesn't think he's got to succeed in it. He gave me two... Yeah. My student comes on Tuesday there, he said he was getting some weight there, so he's going to go back to exercising, you know? So I'm going to get up at 4 o'clock tomorrow, he says to exercise before he goes to work. So I'll see what happens when I see him next time. He got his exercise, right? Yeah. But now, what he's pointing out here is that art or a knowledge of the universal, right, comes to be whenever one universal understanding about like things, right, comes to be from the many things kept in the mind by, what, experience, huh? So experience is the bringing together, really, right, of many, what, memories of the same kind of thing. And then when you compare these things, you can separate out what they have in common, right, huh? And then you, what? That's the beginning of art or science, which is a knowledge of the, what, universal, right? So, you see a guy being honored for what? In battle, right, huh? He did this, he did that, and he gets this medal, right, huh? This brave man saves people's lives and so on, huh? And then you read about a fireman being honored, right, huh? The building was burning and things were collapsing in the building and so on, and there's a little child in there. He rushed in and he let the child out. He got sinned, but he saved the child's life, right? He was very brave, right, huh? And then we were reading about a girl there. She was out swimming in the Atlantic Ocean with a boy and they got attacked by the shark, right? And she went on and dragged him in, away from the sharks and baptized him on the shore. Oh, my goodness. See, what do these have in common, right? They did something, what? They wanted to get something, you know? Yeah, it might be the bullet can kill you, fire can kill you, shark can kill you, right? But they did so for a good reason, to rescue the boy or to rescue his comrades or to rescue their boyfriend. And so I'm sipping out what these have in common, right? That woman was brave. That soldier was brave. That fireman was brave, right, huh? You know? But what do they have in common, see? They make them brave and they, what, go against the danger when it's reasonable to do so, right? For a good reason, right? Because that's involved, huh? And so I separate out what's common. I start to understand the courage in what? It's something universal, right? Okay? I drink wine, but I don't drink too much. You drink beer, but you don't drink too much. He drinks whiskey, but you don't drink too much. What do we have in common, you know? Not too much. Yeah. Nothing too much. Yeah. That's something universal about it, right? Nothing too much, huh? The great wise man of Greece said, huh? For to have in mind that this benefited, huh? Callius, huh? When suffering this disease, right? He took this and it, you know, you had a headache and I said, well, take some aspirin. Ah! He relieved your headache, right? And then Socrates had a headache. I gave him some aspirin. He felt better. And in each case, thus to many, belongs to experience, right? Aspirin helped Callius in the situation, right? With the headache. It helped Socrates, right? It helped Plato. It helped Aristotle. And that belongs to experience, right? Many singular things. But the benefits, all such as are marked by one condition and suffer this disease, such as the phlegmatic or the choleric suffering, the burning fever, whatever that is, belongs to art, right? But notice, a man might know from experience what helps him, right? What's a cure for being nauseated, right? Well, as a kid, I found the ginger ale. Did you find that? No, I know it now. Yeah. Even ginger, candy ginger, people who are car sick, they eat candy ginger before they go to help you car sick. Yeah, yeah, yeah. So you remember these things, right? And then this is experience, right? But this gives rise to something universal, right? Okay, now he's going to compare experience and art, right? He's using art now kind of in a, what? Loose sense, right? For a knowledge of the universal, right? Not just for the ability to make things, right? But the knowledge of the universal, art or science. And he says, as far as doing is concerned, experience does not seem to differ at all from what? Art. But we see the experience succeeding more than those having reason without experience, huh? Okay? I know, see, that's interesting what he's pointing out here, right, no? In terms of doing something, knowledge of the universal, art or science, is not what? Necessarily better than experience. In fact, experience for the reason he's going to give might succeed, what? Better, right, huh? So, if your little boy or girl is, what? Depressed, right, huh? Or your friend is depressed, right? You might know what to do to get him or her out of their mood or depression better than a psychologist who knows the, what, universal kinds of, what, afflictions and so on, right? Because you know this, what? Little person, right, huh? Okay. You're depressed. Yeah. Is Perkos depressed? I don't know. Put some Mozart on. Oh, yeah, okay. Yeah, he feels much better now. Took a mistake. I let him in the pie. Yeah, yeah. I teach a concert there. He knows his emotions. do you find that it helps you control your emotions better now? Um... So you might know that if you get to know each child, right? My daughter and my daughter-in-law, they both, what, home school, right? So one's got nine, another's got ten children, right? And they get to know each child in a way that it may be a, what, school teacher wouldn't, who's had all these courses at the state university. But they realize that the difficulties that one child has in learning is different than the difficulties that another one has, right? And they can adapt themselves, maybe be a better teacher than someone who knows universals but doesn't know her 3D students, what, as intimately as a mother would know for nine or ten self-taught kids, right? One of our brothers is having trouble with his eyes and with his eyeglasses. Yeah. So he goes to the, I guess, the doctor to examine his eyes, and she prescribes something and he goes to the, I guess, the guy makes the glasses and he talks to both of them and it turns out the gal can't quite get it right because she's not long out of school. Yeah. This guy's been making glasses for 30 years and he says she needs to do this and this and this and this because he knows better about making glasses for this condition. The example I used to use in class is that, you know, trying to get a bill through the U.S. Senate or the U.S. House, you know. If you've been in the House or the Senate for 10 years or something like that, you could succeed better, right? You know how to push this guy or how to encourage this guy or how to flatter this guy or how to bribe this guy or how to, you know? You know? And he's going to succeed better than a professor of politics or political science man, right, who knows the universals, right, knows the difference between the American form of government, the British form of government, you know, and the Brazilian form of government and knows all the universals, right? But he's not going to get a piece of legislation to do as well as LBGA would in the old days. He's been on LBGA all the time. You know how to run these things, you know, and how to get people to go along. You know, what's going on with it? Santa Claus. Yeah, yeah. My friend Marvin Early worked in the Minnesota State House, and he worked in the Minnesota Senate, and he was a page boy, and I got to know the way these things are done down there. So he says, As far as doing is concerned, experience does not seem to differ at all from art, but we see the experience succeeding more than those having reason, without experience, huh? The cause is that experience is knowledge of singulars, while art is a knowledge of universals. He's using art in a broad sense, right? But all doings and makings are about singulars, for the doctor does not cure man, except accidentally, right? But he's curing this individual man, Callius, or Socrates, or someone of the other soul name, who happens to be a man, right? Okay. If someone has reason without experience, and knows universal, but does not know the singularness, he many times makes a mistake and by the treatment, for it is more the singular that is what? Treated, huh? I know my grandmother goes into the hospital there at the end of her life there, and she had slipped, you know, and she had fragile bones, and you have a break there and so on. And so we're going to have to do an operation, right? But the anesthetologist comes in there, and he says, if I give her the regular anesthesia, she won't go out. But she was so confused, they just gave her local anesthesia, you know? See? But if he just said, you know, well, this is, you know, put her under, and then, she would put her under the ground, right? Yeah, yeah, yeah. I'd work down my father's office, me and faculty sometimes, and they're going to make a wagon or something like that, and we'd go out to get the wood and so on. And I'm going to put out that work. I'm just going to put out that work. These guys have made wagons, you know, I don't know how many wagons. Hell, that work. Well, I've been able to make a mistake, right? Wouldn't be making the best wagons that were made, the great king wagons, right? For it's more the singular that is, what, treated, right? So you can see that with your friends, and right, you know how to treat different friends different ways, right? You know, get them to change their mood. We'll not get some other person to change their mood, right? Okay. So that's in terms of doing, right? But in terms of knowing, which is, what? Superior. What? Yeah. But he's going to bring out something else, that there's an art or science, that there's not an experience. And that is, the experience really tells you that it is so, right? But it doesn't tell you why it is so. And therefore, it doesn't seem to be as wise, as a man who can tell you why it's so, right? Nevertheless, he says, we think that knowing and understanding belong more to art, meaning knowledge of the universal, than experience. And we hold that the artists are wiser than the experience, so that wisdom follows knowledge and all. Wisdom is not primarily about doing something, but about what? Knowing. And so the man of experience might succeed in doing something better than the man of knowledge of art or science, but the man of art or science could be considered wiser, as if wisdom is more a knowledge for its own sake, right? He says, this is because they know the cause, while the others, what? Do not, huh? The experience know that it is so, but do not know why it is so. But these know why it is so, and the, what? Cause, huh? So he's hinting at the fact, then, that the man who knows the cause is going to be, what, wiser than the man who just knows that something is so, right? I used to take the example in class sometimes of, I'm a man of experience in making tea, you know? And, if you, say, leave the hot water with the tea leaves for 10 minutes, you're not going to get a good tasting tea. So I know that, you know, more than three or four minutes, you can start getting a bad taste, right? So as far as making a good cup of tea, I don't have to know why this is so, right? But then a chemist was explaining to me that different, what, chemicals are released at different, what, times, right? and the things that make a good cup of tea are released in time before the things that make a bad cup of tea, right? And so he knows why it's not just stronger. It was just stronger for being in there 10 minutes, right? Than four minutes, let's say. And then you can dilute it, you know, with some water, ew, wouldn't be a problem, right? But you actually made a bad tasting tea, right? As opposed to a good tasting tea, right? And, so he knows, he seems wiser than me, doesn't he, right? He knows why, right? Now, I just take the example two of corking a bottle, right? Wine bottle, right? But what's good about the cork is that it, what? Why do you lay the bottle on its side, right? Is that a, it just looks nice in there, won't you? You see, if you leave, if you store your bottles with the, with the cork up in the air like this, right? Then the cork dries out, and then this awful thing called air gets in there, right? And starts to affect the, what? Quality of the tea, right? I mean, the wine. But if you lay it down like this, then the wine goes into the, what? The cork, and it swells up, and it's an airtight thing, and protects it, right? See? And notice, if I'm instructing Joe Blow there in the store, you know, what to do, you know, keep those wines, you know, lay them down. Oh boy! Why don't you set them up? It's easier to... I said, just lay them down! Okay, okay, so he's, he's like, he doesn't know why, right? He's not to question why, he's about to do and die, as they say, right? You know? But, the man who knows why should be laid down, right? Doesn't he seem wiser, right? Okay. A lot of times, husbands learn how to treat their wives, and they all get upset about something, right? They all get upset about something, they all get upset about something, they all get upset about something, they all get upset about something,