Accepting Aristotle's division of philosophy into theoretical (physics and metaphysics) and practical (ethics and politics), he finds that the Sharīʿah teaches both to perfection: abstract knowledge commanded as the perception of God, and practice the ethical virtues the law enjoins (Commentary on Plato's Republic).
According to Ibn Tibbon, the final human perfection is knowledge and understanding of God, without qualification.
Mankind as a whole has not reached this level, but it will one day, since "nature refuses" to allow all true (and finite) possibilities not to be eventually realized (given an eternal universe).[61] While this statement is not repeated in his other two commentaries on De anima, Averroes' belief in the attainment of personal perfection through knowledge of the Agent Intellect remained constant.
In the view of Averroës, who was not only a philosopher but also a jurist and a doctor, Aristotle's philosophy represented simply the perfection of human knowledge; and to the West, he himself was to become the preeminent commentator.
Since all God's attributes involve perfection perfect knowledge, perfect power, perfect goodness we shouldn't think that any of his attributes resemble or are even analogous to ours.
The intricate sexual obsessions that characterised Baker's novels Vox and The Fermata, have been replaced with a sense of fragile domestic perfection and a creeping knowledge of mortality.
The Deep Rationality Theory does not require knowledge or perfection.
It links virtue and harmony because, for Leibniz, pleasure is a sense or knowledge of perfection; pain, on the other hand, is a sense or knowledge of imperfection (NE, p. 194; PW, "Felicity," §4).
Knowledge of the perfection of others, of the perfection of the universe, and of God, the perfect being, is inherently pleasurable and concomitantly contributes to the proper order of one's character by generating love in conformity with wisdom.
Formal perfection cannot be achieved without knowledge, discipline and attention to detail.
