And second, we observe that Aristotle introduced a new conception which to his view established a _vital relation_ between the universal and the individual. This conception he formulated in the correlatives, _Potentiality_ and _Actuality_. With these he closely connected the idea of _Final Cause_. The three to Aristotle constituted a single reality; they are organically correlative. In a living creature we find a number of members or organs all closely interdependent and mutually conditioning each other. Each has its separate function, yet none of them can perform its particular function well unless all the others are performing theirs well, and the effect of the right performance of function by each is to enable the others also to perform theirs. The total result of all these mutually related functions is _Life_; this is their End or Final Cause, which does not exist apart from them, but is constituted at every moment by them. This Life is at the same time the condition on which alone each and every one of the functions constituting it can be performed. Thus {186} life in an organism is at once the end and the middle and the beginning; it is the cause final, the cause formal, the cause efficient. Life then is an _Entelechy_, as Aristotle calls it, by which he means the realisation in unity of the total activities exhibited in the members of the living organism. In such an existence every part is at once a potentiality and an actuality, and so also is the whole. We can begin anywhere and travel out from that point to the whole; we can take the whole and find in it all the parts. {187} CHAPTER XIX ARISTOTLE (_continued_) _Realisation and reminiscence--The crux of philosophy--Reason in education--The chief good--Origin of communities_ If we look closely at this conception of Aristotle's we shall see that it has a nearer relation to the Platonic doctrine of Ideas, and even to the doctrine of Reminiscence, than perhaps even Aristotle himself realised. The fundamental conception of Plato, it will be remembered, is that of an eternally existing 'thought of God,' in manifold forms or 'ideas,' which come into the consciousness of men in connection with or on occasion of sensations, which are therefore in our experience later than the sensations, but which we nevertheless by reason recognise as necessarily prior to the sensations, inasmuch as it is through these ideas alone that the sensations are knowable or namable at all. Thus the final end for man is by contemplation and 'daily dying to the world of sense,' to come at last into the full inheritance in conscious knowledge of that 'thought of God' which was latent from the first in his soul, and of which in its fulness God Himself is eternally and necessarily possessed. {188} [311]