Speed trumps perfection.
Let us turn now to absolute perfection.
In Aquinas’s system, God is that paramount perfection.
Rather, perfection is scalar—it comes in varying degrees.
Human beings should care about their own perfection as well as the perfection of others.
When he mentions or discusses specific arts, Wolff invokes more specific conceptions of perfection and thus of the beauties of those arts.
One should promote the perfection of others only to the extent that the perfection of others furthers one’s own perfection.
Suárez adds that the very idea of perfection requires us to posit a completely perfect thing to serve as standard for other beings admitting of degrees of perfection.
Given perceivers like us, beauty is coextensive with or emergent from perfection, but in a universe without such perceivers perfection would not be equivalent to beauty.
For Leibniz, metaphysical perfection is a necessary condition for moral perfection in that intellectual apprehension of harmony gives rise to moral perfection.
At least one real property, then, is neither an imperfection, mixed perfection, or pure perfection; and at least one of God’s real properties isn’t a pure perfection.
(3) One can hold that the perfection of each human being matters equally and that the distribution of resources most likely to promote the greatest overall human perfection is not one that contains great inequalities.
Such a theory could allow that persons can favor their own perfection, to some reasonable degree, over the perfection of others and that persons need only pursue their own perfection up to some threshold level.
Wolff's discussion of architecture makes it clear that in order for us to perceive it as beautiful, a building must display both the formal perfection of coherence as well as the substantive perfection of being suitable, indeed comfortable for its intended use.
Leibniz also holds that the perfection that we perceive in other objects is in some sense communicated to ourselves, although he does not say that our pleasure in the perception of perfection is actually directed at the self-perfection that is thereby caused.
As for the definition of motion in Phys. 202a7–8, “perfection of that which is movable”, Averroes finds that it is more evident but that of Phys. 201a10–11, “perfection of that which is in potentiality” effectively targets the substance of motion, demonstrat magis substantiam motus (LC92A TC16).
This in turn means that an aesthetic perception of a perfection is always a less than optimal cognition of that perfection, for having described sense perception or sensory cognition as clear but indistinct or confused, Wolff next defines pleasure as the sensory or “intuitive” cognition of perfection.
And Spinoza describes perfection of the human mind in terms of its power of thinking, as we have already seen, at IIIp11 and its scholium: the mind’s power of thinking is its perfection; joy is an increase in that power or a passage to a greater perfection; and sadness is a decrease in that power or a passage to a lesser perfection.
Mendelssohn's characterization of the intrinsic perfection of objects in nature and thus of the objects depicted in representational art follows in the path already marked out by Wolff: the perfection of an object lies in the order, symmetry, and rational coherence of its parts, and its beauty lies in that perfection insofar as it can be grasped in sensible cognition.
And even if there is only one non-intellectual monad possible in itself that is compossible with spirits in the world, whose perfection either subtracts nothing from the perfection of the spirits, or does not subtract from the perfection of the spirits so much as it adds to the perfection of the whole, then the idealistic world, such as is posited by the idealist, is not the most perfect, (Metaphysics, §438, p. 183)
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And even if there is only one non-intellectual monad possible in itself that is compossible with spirits in the world whose perfection either subtracts nothing from the perfection of the spirits or does not subtract from the perfection of the spirits so much as it adds to the perfection of the whole then the idealistic world such as is posited by the idealist is not the most perfect Metaphysics §438 p 183