|
4. No studious person, then, no inquisitive person, loves things
he does not know, even while he is urgent with the most vehement desire
to know what he does not know. For he either knows already generically
what he loves, and longs to know it also in some individual or
individuals, which perhaps are praised, but not yet known to him; and
he pictures in his mind an imaginary form by which he may be stirred to
love. And whence does he picture this, except from those things which
he has already known? And yet perhaps he will not love it, if he find
that form which was praised to be unlike that other form which was
figured and in thought most fully known to his mind. And if he has
loved it, he will begin to love it from that time when he learned it;
since a little before, that form which was loved was other than that
which the mind that formed it had been wont to exhibit to itself. But
if he shall find it similar to that form which report had proclaimed,
and to be such that he could truly say I was already loving thee; yet
certainly not even then did he love a form he did not know, since he
had known it in that likeness. Or else we see somewhat in the species
of the eternal reason, and therein love it; and when this is
manifested in some image of a temporal thing, and we believe the
praises of those who have made trial of it, and so love it, then we do
not love anything unknown, according to that which we have already
sufficiently discussed above. Or else, again, we love something
known, and on account of it seek something unknown; and so it is by no
means the love of the thing unknown that possesses us, but the love of
the thing known, to which we know the unknown thing belongs, so that
we know that too which we seek still as unknown; as a little before I
said of an unknown word. Or else, again, every one loves the very
knowing itself, as no one can fail to know who desires to know
anything. For these reasons they seem to love things unknown who wish
to know anything which they do not know, and who, on account of their
vehement desire of inquiry, cannot be said to be without love. But
how different the case really is, and that nothing at all can be loved
which is not known, I think I must have persuaded every one who.
carefully looks upon truth. But since the examples which we have given
belong to those who desire to know something which they themselves are
not, we must take thought lest perchance some new notion appear, when
the mind desires to know itself.
|
|