who never steps out of that everlasting rest into action: who is the world’s first cause, but is unconscious of it, his action upon the world being likened to the influence of the beloved object upon the lover. Plato’s dualism is summed up in the expression, God and Matter; Aristotle’s dualism, in God and the World. Plato represents the action of the Deity as the working-up of the original matter into the millions of forms which the world exhibits: but these millions of forms are taken by Aristotle as if they had existed for ever; the World, as it is, and the Deity, are coeternal. Aristotle’s doctrine of the human soul is that it exists only as that which animates the body, without which its being cannot be known.(410) It is the principle which forms, moves, and developes the body; the substance which only appears in the body formed and penetrated by it, and which works continuously in it, as the life which determines and prevails over its matter. Thus the body is of itself nothing; what it is, it is only through the soul, whose being and nature it expresses, to which it is related as the medium in which the purpose, which is the soul, realises itself. Thus the soul cannot be thought of without the body, nor the body without the soul: both come into their actual state together. In the soul Aristotle distinguishes three parts, the vegetative, the sensitive, and the thinking. This last, the peculiar property of man, is further divisible into the passive and the active, of which the former is linked to the soul as the soul is to the body, as form is to matter, multiplies itself with individuals, and is extinguished with them. But the reason, or pure intelligence, has nothing in common with matter, comes from without into man, and exists in him as a self-consisting indestructible being, without multiplying or dividing itself. Accordingly this intellect or reason suffers the soul to sink back with the body into the nothing from which both have been together produced. It alone continues to subsist as what is ever the same and unchangeable, since it is nothing but the divine intelligence in an individual existence, enlightening the darkness of the human subject in the passive part of the understanding, and so must be considered as the first mover in man of his discursive thinking and knowing, as well as of his willing.(411) As that which is properly human in the soul, that which has had a beginning, must also pass away, even the understanding, and only the divine reason is immortal, and as memory belongs to the sensitive soul, and individual thinking only takes place by means of the passive intellect, all consciousness must cease with death. And again, clearly as Aristotle maintains that man is the mover and master of his own actions, and has it in his power to be good or evil, and thence repudiates the assumption of Socrates and Plato that no one is willingly evil, yet he cannot find a place for real freedom of the will between the