ideas in itself, or it is the intelligence in which all other intelligences are embraced: but, as such,
it is essentially separated from the finite world, and from the psychical as well as the corporeal existence of men. In like manner, the divine or absolute
Being is for Aristotle a pure self-determined, self-
contemplating reason, which can be grasped only by the pure intelligence of man, and can hardly be distinguished therefrom. As such, God is the first mover and the final end of the universe; yet, as we shall see, Aristotle has great difficulty in connecting him with the finite at all, and only succeeds in doing so by a metaphysical tour de force. And, as his conception of matter, as the necessary basis of existence in this world of finitude and change, is more positive than Plato's, the ultimate result of his system is even more decidedly dualistic than that of his master.
This last point, however, is a subject of much controversy, and in order to deal with it fairly, it will be necessary to consider Aristotle's main lines of thought in two opposite aspects. I shall endeavour, therefore, to show that Aristotle goes much beyond Plato in the fulness and definiteness with which he works out his idealistic system; and yet that, in doing so, he makes concessions to a dualistic mode of thinking which are greater than anything admitted by Plato.
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