*Theory of Knowledge*.--Here, as everywhere in Aristotle’s philosophy, we are confronted by an initial and insuperable difficulty. Aristotle is always anxious to insist on the difference between his own doctrines and those of Plato, and his bias in this direction regularly leads him to speak as though he held a thorough-going naturalistic and empirical theory with no "transcendental moonshine" about it. Yet his final conclusions on all points of importance are hardly distinguishable from those of Plato except by the fact that, as they are so much at variance with the naturalistic side of his philosophy, they have the appearance of being sudden lapses into an alogical mysticism. We shall find the presence of this "fault" more pronouncedly in his metaphysics, psychology, and ethics than in his theory of knowledge, but it is not absent from any part of his philosophy. He is everywhere a Platonist _malgré lui_, and it is just the Platonic element in his thought to which it owes its hold over men’s minds. Plato’s doctrine on the subject may be stated with enough accuracy for our purpose as follows. There is a radical distinction between sense-perception and scientific knowledge. A scientific truth is exact and definite, it is also true once and for all, and never becomes truer or falser with the lapse of time. This is the character of the propositions of the science which Plato regarded as the type of what true science ought to be, pure mathematics. It is very different with the judgments which we try to base on our sense-perceptions of the visible and tangible world. The colours, tastes, shapes of sensible things seem different to different percipients, and moreover they are constantly changing in incalculable ways. We can never be certain that two lines which seem to our senses to be equal are really so; it may be that the inequality is merely too slight to be perceptible to our senses. No figure which we can draw and see actually has the exact properties ascribed by the mathematician to a circle or a square. Hence Plato concludes that if the word science be taken in its fullest sense, there can be no science about the world which our senses reveal. We can have only an approximate knowledge, a knowledge which is after all, at best, probable opinion. The objects of which the mathematician has certain, exact, and final knowledge cannot be anything which the senses reveal. They are objects of _thought_, and the function of visible models and diagrams in mathematics is not to present _examples_ of them to us, but only to show us imperfect _approximations_ to them and so to "remind" the soul of objects and relations between them which she has never cognised with the bodily senses. Thus mathematical straightness is never actually beheld, but when we see lines of less and more approximate straightness we are "put in mind" of that absolute straightness to which sense-perception only approximates. So in the