images, its thought moves from one object to another, distinguishing and connecting the different elements definite acts of analysis and synthesis, of judgment and inference. Thus a deep line of division is drawn between the intuitive and the discursive intelligence, between the pure reason and the passions and interests of mortal life. And the organic idea, which is already strained to the utmost by Aristotle in his conception of the relations between the form and the matter, and, therefore, between the soul and body of plants and animals, is once for all set aside as regards the rational life of man.
The result, then, is that, though at first Aristotle seems to free himself from the dualism of Plato, and
to rise to an organic point of view, he is unable in the long run to maintain this advantage. It was a distinct advance upon Plato to repudiate the mystic tendency shown in some parts of the Platonic writings, the tendency to regard the connexion of soul and body as accidental or external It was a still farther advance to maintain that matter was not merely the 4 Not-Being' of the Republic, or the spatial conditions which, according to the Timaem, distinguish images or appearances from reality, bi^t the necessaiy correlate of form. But Aristotle was i not able to maintain himself at this point of view, or to work it out to all its consequences. Hence the very fact that he gave a distinctly positive
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