If we now ask ourselves what was the underlying thought that shaped Aristotle's theory of induction, what was his _Weltanschauung_, we shall find it to be this: The divine intelligence reveals itself subjectively in an historic process in the human consciousness, and objectively[4] in a natural process in the outer world. Truth for man is the harmony of the two revelations. It follows directly from this that the scientist must take impartial account of both. So, for example, if he finds gods in the historical consciousness, and laws or forces in nature, he has no right, like the theologian, to merge the latter in the former, or, like the physicist, to replace the former by the latter. He must retain both till he can bring them into harmony. Only then does he know either. Such a philosophy as this, instead of drawing men away from the world of nature and history, and confining them to the narrow circle of their own consciousness, of necessity sent them back to that world, as the only means by which any human well-being could be reached. It is for this reason that it has so powerfully affected both social life and science. Nevertheless, we should err greatly, if we supposed that, in Aristotle's view, the divine is nothing more than an immanent idea, working as a force-form in nature, and as a thought-form in mind. He does, indeed, believe that the divine is all this, but not that this is all the divine there is. Over and above the divine which is determined in nature and in man, there is the transcendent Mind, or God, determining himself through himself, and bearing the same relation to the divine that the sun bears to light, the human mind to human thought, the general to the order of his army. Here we are far away from Pantheism, and, though we have not yet risen to a clear conception of personality, we have at the "helm of the universe" a conscious being, the source of law and order. And man, rising above the thought whereby he knows himself through nature, and nature through himself, may enter into the consciousness of God and become a partaker in that life which is "sweetest and best." These are the features of Aristotle's thought which in the thirteenth century made it acceptable to the Christian Church in her struggle against Pantheism, and which paved the way for that higher mysticism of which Thomas Aquinas is the most distinguished exponent--a mysticism which does not, like that of the Neoplatonists and Buddhists, dispense with thought to lose itself in vacancy, but which, rising upon a broad basis of knowledge, pierces the clouds of sense, to find itself in the presence of the most concrete Reality, the inexhaustible source of all thought and all things. CHAPTER III ARISTOTLE'S THEORY OF THE STATE