(_c._) _The Moral Form._—Potentiality always involves a possibility to the most opposite. He who has the capacity to be well, has also the capacity to be sick, but actually no man is at the same time both sick and well. Therefore actuality is better than potentiality, and only it can belong to the eternal. (_d._) So far as the relation of potentiality and actuality is identical with the relation of matter and form, we may apprehend in the following way these arguments for the existence of a being which is pure actuality. The supposition of an absolute matter without form (the πρώτη ὕλη) involves also the supposition of an absolute form without matter (a πρῶτον εἶδος). And since the conception of form resolves itself into the three determinations, of the moving, the conceivable, and the final cause, so is the eternal one the absolute principle of motion (the first mover πρῶτον χινοῦν), the absolute conception or pure intelligible (the pure τί ἧν εἶναι), and the absolute end. All the other predicates of the first mover or the highest principle of the world, follow from these premises with logical necessity. Unity belongs to him, since the ground of the manifoldness of being lies in the matter and he has no participation in matter; he is immovable and abiding ever the same, since otherwise he could not be the absolute mover and the cause of all becoming; he is life as active self-end and actuality; he is at the same time intelligible and intelligence, because he is absolutely immaterial and free from nature; he is active, _i. e._ thinking intelligence, because his essence is pure actuality; he is self-contemplating intelligence, because the divine thought cannot attain its actuality in any thing extrinsic, and because if it were the thought of any thing other than itself, this would make it depend upon some potential existence for its actualization. Hence the famed Aristotelian definition of the absolute that it is the thought of thought (νόησις νοήαεως), the personal unity of the thinking and the thought, of the knowing and the known, the absolute subject-object. In the Metaphysics (XII. 1.) we have a statement in order of these attributes of the Divine Spirit, and an almost devout sketch of the eternally blessed Deity, knowing himself in his eternal tranquillity as the absolute truth, satisfied with himself, and wanting neither in activity nor in any virtue.