Aristotle’s conception of purpose as exemplified by artistic products preponderates over his original conception of purpose. When he regards the individual objects in the world, not as self-contained but as relative to one another, he has a different conception of the world. In this case the individuals are not realities but have reference to a reality transcending them. The world is still a developing world, but the essence that unfolds itself is not _in_ phenomena. It is a goal for which phenomena strive. The fulfillment of the purpose is beyond. Individual things are only a scale of values relative to some transcendent standard. To illustrate: the bud, the blossom, the fruit, have not their realization in themselves, but as food; again, the growing tree, the timber lying on the ground, the timber in the house, have their realization in the completed house; again, in the world at large, the original nebulous matter of the universe, the first-formed worlds, the early years of this earth, the succeeding centuries, the 20th century of this world, are only a scale of values for something in the future. In facing such facts, Aristotle had to depart from his original conceptualistic standard of the world as an organic unity and of individual things having their meaning in themselves. View a thing by itself, and it seems to be a self-contained reality which unfolds for itself alone. View a thing with reference to other things, and its reality is in something else. Here is Aristotle no longer as he meant to be, but as he really was. He is now Plato’s pupil. Each thing now is to be regarded, not as containing in itself the two aspects of Form and Matter, but as the possibility of something and the actuality of something else. The blossom is the possibility or Matter of the fruit and the Form or actuality of the bud. The nineteenth century is the Form of the eighteenth and the Matter of the twentieth. But development has a limit above and below, according to Aristotle: below, in Matter that is without Form; above, in Form that is without Matter. Pure Form is God, who excludes from Himself all Matter or possibility, because He is perfect. Pure Matter is the lower limit, which is entire possibility, and exists only to be formed. Here is a dualism as distinct as Plato’s, which Aristotle not only did not overcome but which he developed. In the same way that Plato contrasted Ideas and empty space, Aristotle contrasted God as pure Form and Matter as pure possibility. In this final dualistic form in which Aristotle left his teaching, there are three specific doctrines which the student must consider carefully. They are important because they had great influence in later orthodox theology and in theories of nature. These special doctrines are (1) Aristotle’s conception of God; (2) his conception of matter; (3) his conception of nature.