Allem, πάντα  , panta, tudo em conjunto, “everything”

To what extent does the σοφός understand “everything”? […] The σοφός knows “everything” because he, more than any other, has at his disposal the disclosure of the “general.” Because σοφία   is an ειδέναι καθόλου  , the σοφός necessarily understands πάντα. We need to note that immediate understanding conceives the whole as a sum total, and for it therefore this understanding of “everything” is very enigmatic, since a knowledge of the particulars is lacking in this “whole.” Aristotle   clarifies this πάντα as a ὅλον   in the sense of the καθόλου; for πάντα he substitutes ὅλον. So he does not   mean that the σοφός sees the whole as the sum of all the particulars; instead, the σοφός understands what every particular, along with the others, is ultimately. So it is clear that the πάντα, which the σοφός has at his disposal, is grounded in the ὅλον as the καθόλου. That is the genuine πᾶν, the whole, which the σοφός aims at. In such an understanding of “everything,” what matters is the καθόλου, which is a δλον λεγόμενον; i.e., what matters is a preeminent λεγόμενον: λόγον ἔχειν  . That is why Aristotle says: […] In σοφία what matters is that the why, the αἴτιον  , be reduced to the most ultimate λόγος  , to the most ultimate expression of beings in their Being (Met. I, 3, 983a28). The disclosure of the καθόλου does not require one to run through each and every particular as such in explicit knowledge, and the καθόλου is not simply the sum of the particulars. Its peculiar feature is that it is a whole without a registration of each case as such. And nevertheless, or precisely for that reason, each case is understood in its genuine presence. The ground for this is the fact that at the very outset the σοφός leaps ahead to the genuine whole, whence he takes his orientation for the discussion of every concrete singular. Therefore he can genuinely partake in these discussions, despite having no specialized knowledge. In this way Aristotle reduces the common talk about the πάντα ἐπίστασθαι to the ὅλον as καθόλου. [GA19RS  :66-67]