One plausible answer might be that God's perfect knowledge of right and wrong, or God's own moral perfection, explains why his commands serve legitimately as standards for us.
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.
Thus, because the intellective soul is the perfection of the sensitive body, it can only fulfill its perfection, that is, the knowledge of all things, by means of its union with the body, although, at the same time, it also needs to turn its attention beyond bodily nature (QLIIS 8, 32).
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.
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.
Moral perfection, in turn, is cultivated through the perpetual pursuit and acquisition of knowledge of the perfection of others, the universe, and God.
Heraclides also assigns to Pythagoras a definition of happiness as "the knowledge of the perfection of the numbers of the soul" (Fr. 44 Wehrli), in which again the Platonic account of the numerical structure of the soul in the Timaeus appears to be fathered on Pythagoras.
It could be argued that God's perfection does not require the infallible knowledge of all facts, but at most such knowledge of all facts that could possibly be known infallibly.
In Wolff's description of the experience of beauty as the "sensitive cognition of perfection," cognition is naturally understood as knowledge of truth, so in the first instance Wolff's formula meant that the experience of beauty is knowledge of truth by means of the senses.
