let us begin, then, from the beginning, and discuss these states once more. let it be assumed that the states by virtue of which the soul possesses truth by way of affirmation or denial are five in number, i.e. art, scientific knowledge, practical wisdom, philosophic wisdom, intuitive reason; we do not include judgement and opinion because in these we may be mistaken.

now what scientific knowledge is, if we are to speak exactly and not follow mere similarities, is plain from what follows. we all suppose that what we know is not even capable of being otherwise; of things capable of being otherwise we do not know, when they have passed outside our observation, whether they exist or not. therefore the object of scientific knowledge is of necessity. therefore it is eternal; for things that are of necessity in the unqualified sense are all eternal; and things that are eternal are ungenerated and imperishable. again, every science is thought to be capable of being taught, and its object of being learned. and all teaching starts from what is already known, as we maintain in the analytics also; for it proceeds sometimes through induction and sometimes by syllogism. now induction is the starting-point which knowledge even of the universal presupposes, while syllogism proceeds from universals. there are therefore starting-points from which syllogism proceeds, which are not reached by syllogism; it is therefore by induction that they are acquired. scientific knowledge is, then, a state of capacity to demonstrate, and has the other limiting characteristics which we specify in the analytics, for it is when a man believes in a certain way and the starting-points are known to him that he has scientific knowledge, since if they are not better known to him than the conclusion, he will have his knowledge only incidentally.

let this, then, be taken as our account of scientific knowledge.