Poets and philosophers are alike in being big with wonder

He [Aristotle] points out that perplexity and wonder arise from ignorance. For when we see certain obvious effects whose cause we do not know, we wonder about their cause. And since wonder was the motive which led men to philosophy, it is evident that the philosopher is, in a sense, a philomyth, i.e., a lover of myth, as is characteristic of the poets. Hence the first men to deal with the principles of things in a mythical way, such as Perseus and certain others who were the seven sages, were called the theologizing poets. Now the reason why the philosopher is compared to the poet is that both are concerned with wonders. For the myths with which the poets deal are composed of wonders, and the philosophers themselves were moved to philosophize as a result of wonder. And since wonder stems from ignorance, they were obviously moved to escape from ignorance. It is accordingly evident from all this that “they pursued” knowledge, or diligently sought it, only for itself and not for any utility or usefulness.

Now we must note that, while this science was first designated by the name wisdom, this was later changed to the name philosophy, since they mean the same thing. For while the ancients who pursued the study of wisdom were called sophists, i.e., wise men, Pythagoras, when asked what he professed himself to be, refused to call himself a wise man as his predecessors had done, because he thought this was presumptuous, but called himself a philosopher, i.e., a lover of wisdom. And from that time the name “wise man” was changed to “philosopher,” and “wisdom” to “philosophy.” This name also contributes something to the point under discussion, for that man seems to be a lover of wisdom who seeks wisdom, not for some other reason, but for itself alone. For he who seeks one thing on account of something else, has greater love for that on whose account he seeks than for that which he seeks.

~St. Thomas Aquinas: “Commentary in Aristotle’s Metaphysics,” Book One, Lesson 3, para. 55-56. 

● Commentary available at St. Augustine's Press

Pythagoras (the man in the center with the book) teaching music.
 Fresco by Raphael, The School of Athens.

Pieper: “the loving pursuit of wisdom”

“ONLY out of the soil of “loving pursuit of wisdom”, indeed of true philo-sophia, could this be said: “The smallest amount of knowledge about the most sublime realities is more desirable than the most perfect knowledge about the lowest things’; “though we may hardly touch the things supreme and divine, their knowledge is nonetheless more important to us than all the things of this our world together; just as it is so much sweeter to catch but a glimpse, however fleeting, of the beloved than to have exact knowledge of many other, even important things.” The first of these quotations is found in the Summa theologica of Thomas Aquinas [I, 1, 5, ad 1.]. The author of the second statement is Aristotle…”

~Josef Pieper: In Defense of Philosophy, p. 89.

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● Ignatius Press

"The pursuit of wisdom"

“AMONG ALL human pursuits, the pursuit of wisdom is more perfect, more noble, more useful, and more full of joy.

“It is more perfect because, in so far as a man gives himself to the pursuit of wisdom, so far does he even now have some share in true beatitude. And so a wise man has said: “Blessed is the man that shall continue in wisdom” (Ecclus. 14:22).

“It is more noble because through this pursuit man especially approaches to a likeness to God Who “made all things in wisdom” (Ps. 103:24). And since likeness is the cause of love, the pursuit of wisdom especially joins man to God in friendship. That is whay it is said of wisdom that “she is an infinite treasure to men! Which they that use become the friends of God” (Wis. 7:14).

“It is more useful because through wisdom we arrive at the kingdom of immortality. For “the desire of wisdom bringeth to the everlasting kingdom” (Wis. 6:21).

“It is more full of joy because “her conversation hath no bitterness, nor her company any tediousness, but joy and gladness” (Wis. 7:16).

“And so, in the name of the divine Mercy, I have the confidence to embark upon the work of a wise man, even though this may surpass my powers, and I have set myself the task of making known, as far as my limited powers will allow, the truth that the Catholic faith professes, and of setting aside the errors that are opposed to it. To use the words of Hilary: “I am aware that I owe this to God as the chief duty of my life, that my every word and sense may speak of Him.” ”

~St. Thomas Aquinas: Summa Contra Gentiles, Bk. I, Chap. 2.

St. Thomas Aquinas, by Fra Angelico.

Tempera on wood, 1340-45; Collezione Vittorio Cini, Venice. 

"The love of wisdom"

“THE very name of philosophy means the love of wisdom. To philosophize, then, is to pursue wisdom through a consistent effort of reflexion, which itself entails definite ethical requirements; for indeed no man can, at one and the same time, both philosophize and indulge in such ways of life as are incompatible with philosophical thinking. Yet even supposing that these moral conditions are satisfied, the fact remains that, by its very nature, a philosopher’s life is a constant effort to acquire wisdom.”

~Etienne Gilson: History of Philosophy and Philosophical Education, (Aquinas Lecture, Fall 1947; Marquette Univ.)

Portrait of a Philosopher, by Salvator Rosa,

(1615-1673). Oil on canvas; private collection.

"Wisdom especially belongs to the Son"

"AMONG the many opinions coming from different sources as to what true wisdom might be, the Apostle gives one that is singularly firm and true when he says, ‘Christ, the power of God and wisdom of God, has become for us God-given wisdom’ (1 Cor 1:24, 30). This does not mean that only the Son is wisdom, since Father, Son and Holy Spirit are one wisdom, just as they are one essence. Rather, wisdom especially belongs to the Son because the works of wisdom in many ways agree with what is proper to the Son. Through the wisdom of God the hidden things of God are made manifest and the works of creatures are produced, and not only produced, but restored and perfected. I mean that perfection whereby a thing is called perfect when it has attained its proper end."

~St. Thomas Aquinas: Commentary on the Sentences (of Peter Lombard), Prologue. 

"The contemplation of wisdom"

Quoting Ecclesiasticus 32:15-16, “Be first to run home to thy house, and there withdraw thyself, and there take thy play, and do what thou hast a mind,” St. Thomas says this:

“THE desire for wisdom has this privileged character: in the course of its fulfillment it becomes more sufficient unto itself. In fact, a man needs the help of many others, in his external activities, but in the contemplation of wisdom, the more a person remains in solitude with himself the efficacious is his work. Thus the Author of Wisdom, in the text just quoted, recalls man to himself, saying: “Be first to run to thy house,” that is, solicitously turn back to your own mind from external matters, before becoming occupied with something else whose concern is but an occasion for distraction. Thus, Wisdom, 8:16, says: “When I go into my house, I shall repose myself with her,” that is, with wisdom.

"Just as the contemplation of wisdom requires that a person preoccupy himself with his own mind, in order that he may fill his whole house with the contemplation of wisdom, so too, must he be wholly internalized in his thinking, lest his attention be distracted to various other matters. So it is added: “and there withdraw thyself,” that is, gather in your whole mental attention there. And so, when that interior house has been completely cleared out, and a man is completely present in it in his thinking, what must be done is explained, in the next clause, “and there take thy play.” In this text, we should observe that the contemplation of wisdom is fittingly compared to a game by reason of two features that are found in the game. First, a game is enjoyable for itself and the contemplation of wisdom provides the greatest enjoyment. Thus Ecclesiasticus 24:27, says from the mouth of wisdom: “For my spirit is sweet above honey.” Second, the activities of a game are not directed toward some other objective but are cherished for their own sake. This same feature is present in the delights of wisdom.”

~St. Thomas Aquinas: In Libro Boetii De Hebdomadibus Expositio, Prologo.