ABSTRACT
Among these three sciences, natural science is closer to man and most comprehensible to (yāft) him, although it contains more uncertainties than other sciences. The subject-matter of this science is sensible matter which is to be investigated from the point of view of its states, such as being movable, being changeable, having parts (pāra-hā), and having boundaries (kanāra-hā). The other science is the science of mathematics about which there are very few uncertainties and disagreements (tashwīsh wa ikhtilāf) because it is removed from motion and change. Considered in general terms its subject matter is ‘quantity’ (chandī) and, considered in detail, its subject-matter is ‘size and numerosity’ (andāya wa shumār). 1 The science of geometry, the science of arithmetics, the science of astronomy (hai’āt-i ‘ālani), the science of music, the science of optics (‘ilm-i manāẓir), the science of mechanics (‘ilm-i athqāl). the science of mobile spheres (‘ilm-i ukar-i mutaḥarrik), the science of observations by means of instruments (‘ilm-i ḥiyal), and any science that is similar to these belongs to mathematics. The subject-matter of philosophy, however, is not a particular (juz’ī) thing; rather, it is absolute being (hastī-i muṭlaq), and thus first philosophy is absolute. 2 Its problems result from those conditions whose being arises out of itself and has essence, as was discussed under the doctrine of demonstration (burhān). The ‘whichness’ (kudāmi-i) of these states is determined by those states (ḥāl-hā) in which being an existent (maujūd) and having being are not due to (qibal) quantity nor to movement (ḥaraka). All in all, the subject-matter (mauḍu‘) of this one science (i.e. first philosophy), is different from the subject-matter of the other two sciences since its subject-matter is that aspect of being which is being-qua-being. We shall cite examples of these three states. 3
