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FORE:We have considered the Aristotelian philosophy in relation to the great concrete interests of life, morals, politics, literature, and science. We have now to ask what it has to tell us about the deepest and gravest problems of any, the first principles of Being and Knowing, God and the soul, spirit and matter, metaphysics, psychology, and logic. We saw that very high claims were advanced on behalf of Aristotle in respect to his treatment of these topics; and had we begun with them, we should only have been following the usual example of his expositors. We have, however, preferred keeping them to the last, that our readers might acquire some familiarity with the Aristotelian method, by seeing it applied to subjects where the results were immediately intelligible, and could be tested by an appeal to the experience of twenty-two centuries. We know that there are some who will demur to this proceeding, who will say that Aristotle the metaphysician stands on quite different ground from Aristotle the man of science, because in the one capacity he had, and in the other capacity he had not, sufficient facts to warrant an authoritative conclusion. They will say, with Prof. St. George Mivart, that in accumulating natural knowledge men��s minds have become deadened to spiritual truth; or with Mr. Edwin Wallace, that the questions opened by Aristotle have not yet been closed, and that we may with advantage begin331 our study of them under his guidance. We, on the other hand, will endeavour to show that there is a unity of composition running through the Stagirite��s entire labours, that they everywhere manifest the same excellences and defects, which are those of an anatomising, critical, descriptive, classificatory genius; that his most important conclusions, however great their historical interest, are without any positive or even educational value for us, being almost entirely based on false physical assumptions; that his ontology and psychology are not what his admirers suppose them to be; and that his logic, though meriting our gratitude, is far too confused and incomplete to throw any light on the questions raised by modern thinkers.

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FORE:

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FORE:In the opening chapter of this work we endeavoured to explain how the Pythagorean philosophy arose out of the intoxicated delight inspired by a first acquaintance with the manifold properties of number and figure. If we would enter into the spirit of Platonism, we must similarly throw ourselves back into the time when the idea of a universal classification first dawned on men��s minds. We must remember how it gratified the Greek love of order combined with individuality; what unbounded opportunities for asking and answering questions it supplied; and what promises of practical regeneration it held out. Not without a shade of sadness for so many baffled efforts and so many blighted hopes, yet also with a grateful recollection of all that reason has accomplished, and with something of his own high intellectual enthusiasm, shall we listen to Plato��s prophetic words��words of deeper import than their own author knew����If I find any man who is able to see a One and Many in Nature, him I follow and walk in his steps as if he were a god.��137

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FORE:I agree, however, with Teichmüller that the doctrines of reminiscence and metempsychosis have a purely mythical significance, and I should have expressed my views on the subject with more definiteness and decision had I known that his authority might be quoted in their support. I think that Plato was in a transition state from the Oriental to what afterwards became the Christian theory of retribution. In the one he found an allegorical illustration of his metaphysics, in the other a very serious sanction for his ethics. He felt their incompatibility, but was not prepared to undertake such a complete reconstruction of his system as would have been necessitated by altogether denying the pre-existence of the soul. Of such vacillation Plato��s later Dialogues offer, I think, sufficient evidence. For example, the Matter of the Timacus seems to be a revised version of the Other or principle of division and change, which has already figured as a pure idea, in which capacity it must necessarily be opposed to matter. At the same time, I must observe that, from my point of view, it is enough if Plato inculcated the doctrine of a future life asxxi an important element of his religious system. And that he did so inculcate it Teichmüller fully admits.4

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FORE:Of all existing constitutions that of Sparta approached nearest to the ideal of Plato, or, rather, he regarded it as the least degraded. He liked the conservatism of the Spartans, their rigid discipline, their haughty courage, the participation of their daughters in gymnastic exercises, the austerity of their manners, and their respect for old age; but he found much to censure both in their ancient customs and in the characteristics which the possession of empire had recently developed among them. He speaks with disapproval of their exclusively military organisation, of their contempt for philosophy, and of the open sanction which they gave to practices barely tolerated at Athens. And he also comments on their covetousness, their harshness to inferiors, and their haste to throw off the restraints of the law whenever detection could be evaded.124Closer and closer together came the swift turbine propelled yacht and the surface-skimming hydroplane.

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