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indeed, on both sides; for Aristotle's actual methods

of theoretical and practical science do not strictly

correspond to the sharp distinction which he draws between them; but it will conduce to clearness to begin by taking the division in its most rigid form. We have, therefore, first of all, to realise that Aristotle conceives the life of man as consisting in the exercise of reason, and as comprising two dis-

foi*ms of that exercise, Qmpla and Toa^is, the

of contemplation, and the mixed and

, i of the practical life. And we t I

have further to realise that this division is not quite

1 1 ,. • • • * • i * 1 ■ ■ 1 • ' • •

exclusive; for contemplation or science enters into prac-

h 1 • • ' i ■ ■ • • ' • ■ " tice, though only as a means to an end beyond itself.

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