than the conclusion such knowledge as he has will be merely accidental.
IV
Let thus much be accepted as a definition of Knowledge. 1140a Matter which may exist otherwise than it actually does in any given case (commonly called Contingent) is of two kinds, that which is the object of Making, and that which is the object of Doing; now Making and Doing are two different things (as we show in the exoteric treatise), and so that state of mind, conjoined with Reason, which is apt to Do, is distinct from that also conjoined with Reason, which is apt to Make: and for this reason they are not included one by the other, that is, Doing is not Making, nor Making Doing.[1] Now as Architecture is an Art,[2] and is the same as “a certain state of mind, conjoined with Reason, which is apt to Make,” and as there is no Art which is not such a state, nor any such state which is not an Art, Art, in its strict and proper sense, must be “a state of mind, conjoined with true Reason, apt to Make.”
Now all Art has to do with production, and contrivance, and seeing how any of those things may be produced which may either be or not be, and the origination of which rests with the maker and not with the thing made.
And, so neither things which exist or come into being necessarily, nor things in the way of nature, come under the province of Art, because these are self-originating. And since Making and Doing are distinct, Art must be concerned with the former and not the latter. And in a certain sense Art and Fortune are concerned with the same things, as, Agathon says by the way,
“Art Fortune loves, and is of her beloved.”
So Art, as has been stated, is “a certain state of mind, apt to Make, conjoined with true Reason;” its absence, on the contrary, is the same state conjoined with false Reason, and both are employed upon Contingent matter.
