CHAPTER XVII -- ON THE VARIOUS KINDS OF KNOWLEDGE.
As, then, Knowledge (episthmh) is an intellectual state, from which results the act of knowing, and becomes apprehension irrefragable by reason; so also ignorance is a receding impression, which can be dislodged by reason. And that which is overthrown as well as that which is elaborated by reason, is in our power. Akin to Knowledge is experience, cognition (eidhsis), Comprehension (sunesis), perception, and acquaintance (gnosis). Cognition (eidhsis) is the knowledge of universals by species; and Experience is comprehensive knowledge, which investigates the nature of each thing. Perception (noesis) is the knowledge of intellectual objects; and Comprehension (sunesis) is the knolwedge of what is compared, or a comparison that cannot be annulled, or the faculty of comparing the objects with which Judgment and Knowledge are occupied, both of one and each and all that goes to make up one reason. And Acquaintance (gnosis) is the knowledge of the thing in itself, or the knowledge which harmonizes with what takes place. Truth is the knowledge of the true; and the mental habit of truth is the knowledge of the things which are true. Now knowledge is constituted by the reason, and cannot be overthrown by another reason. What we do not, we do not either from not being able, or not being willing -- or both. Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master:" not m essence (for it is impossible for that, which is by adoption, to be equal in substance to that, which is by nature); but [we are as Him] only in our having been made immortal, and our being conversant with the contemplation of realities, and beholding the Father through what belongs to Him.
Therefore volition takes the precedence of all; for the intellectual powers are ministers of the Will. "Will," it is said, "and thou shalt be able." And in the Gnostic, Will, Judgment, and Exertion are identical. For if the determinations are the same, the opinions and judgments will be the same too; so that both his words, and life, and conduct, are conformable to rule. "And a right heart seeketh knowl edge, and heareth it." "God taught me wisdom, and I knew the knowledge of the holy."
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## **ON THE VARIOUS KINDS OF KNOWLEDGE**
**By Clement of Alexandria**
Welcome to Pleroma Pathways apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.
In this reflection on Clement of Alexandria’s teachings, we consider his understanding of the nature of knowledge (*epistēmē*) and its various forms. Clement, the great Alexandrian teacher, places knowledge at the center of the spiritual and intellectual journey, examining its relationship to reason, will, and the contemplation of divine realities.
Clement opens with the foundational definition:
**“As, then, Knowledge (epistēmē) is an intellectual state, from which results the act of knowing, and becomes apprehension irrefragable by reason; so also ignorance is a receding impression, which can be dislodged by reason.”**
Knowledge, for Clement, is not merely an accumulation of facts but a firm, reasoned apprehension, unshaken by competing arguments. Ignorance, on the other hand, is described as an unstable impression, subject to displacement through the discipline of reasoning.
He continues:
**“And that which is overthrown as well as that which is elaborated by reason, is in our power.”**
This statement affirms human responsibility in both embracing truth and rejecting error. Knowledge is not forced upon anyone but must be pursued and accepted willingly.
Clement then categorizes forms of intellectual apprehension, identifying a hierarchy of understanding.
**“Akin to Knowledge is experience, cognition (eidēsis), comprehension (synesis), perception (noēsis), and acquaintance (gnōsis).”**
These terms, though related, are distinct in scope and operation.
**Cognition (eidēsis)** is explained as **“the knowledge of universals by species”** — an intellectual grasp of the general through its specific instances. It is the way in which categories are understood by examining the particular cases that express them.
**Experience**, on the other hand, is **“comprehensive knowledge, which investigates the nature of each thing.”** This kind of knowledge is empirical, grounded in the careful observation and investigation of reality. While cognition handles general concepts, experience deals with things as they are encountered and known by interaction.
**Perception (noēsis)** is the **“knowledge of intellectual objects.”** This surpasses material phenomena and turns the intellect toward what is immaterial and abstract — matters pertaining to reason, order, and eternal principles.
**Comprehension (synesis)** is defined as **“the knowledge of what is compared, or a comparison that cannot be annulled, or the faculty of comparing the objects with which judgment and knowledge are occupied, both of one and each and all that goes to make up one reason.”** It is the act of synthesizing different pieces of knowledge, weighing them in relation to one another, and forming judgments that lead to a cohesive understanding.
**Acquaintance (gnōsis)** is described as **“the knowledge of the thing in itself, or the knowledge which harmonizes with what takes place.”** It is the culmination of knowledge, where one no longer merely perceives or compares, but knows the thing as it is, in harmony with the reality it represents.
Clement then declares:
**“Truth is the knowledge of the true; and the mental habit of truth is the knowledge of the things which are true.”**
Truth is not subjective nor changeable but a condition of the mind shaped by conformity to reality. To have knowledge of the true is to have a stable, reasoned apprehension of things as they are.
He continues:
**“Now knowledge is constituted by the reason, and cannot be overthrown by another reason.”**
This means true knowledge, once rightly apprehended, is firm and not vulnerable to mere argument or rhetorical persuasion.
Clement reflects on the limits and possibilities of human action:
**“What we do not, we do not either from not being able, or not being willing — or both. Accordingly, we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: 'for no disciple is above his master, and it is sufficient if we be as the master.'”**
Here, Clement acknowledges both the limitations of human nature and the aspirations toward likeness with the Lord, not in essence, but in immortality and contemplation.
He clarifies:
**“Not in essence (for it is impossible for that, which is by adoption, to be equal in substance to that, which is by nature); but [we are as Him] only in our having been made immortal, and our being conversant with the contemplation of realities, and beholding the Father through what belongs to Him.”**
The distinction is clear: human beings may be granted immortality and the capacity for contemplating realities, yet they do not share the same essence as the One begotten by nature.
Finally, Clement elevates the role of volition:
**“Therefore volition takes the precedence of all; for the intellectual powers are ministers of the Will. 'Will,' it is said, 'and thou shalt be able.'”**
The act of willing precedes knowledge, judgment, and action. In the perfected person — the Gnostic — **“Will, Judgment, and Exertion are identical.”** This means that the internal deliberations and external actions are in harmony, reflecting a life governed by reason and divine contemplation.
As it is written:
**“And a right heart seeketh knowledge, and heareth it.”**
And again:
**“God taught me wisdom, and I knew the knowledge of the holy.”**
In Clement’s view, true knowledge is inseparable from divine instruction, the will to learn, and the cultivation of a life aligned with what is true and real
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