One can hardly over-rate the extent of Aristotle’s influence upon the education of western Europe. For many centuries men spoke of him as “The Philosopher,” drilled their minds in his logic, added little to his metaphysics, his natural philosophy, his principles of ethics and politics. Three periods of intellectual awakening may be attributed largely to the revival of interest in his writings--that of Rome at the time of Cicero, whose education and philosophy was essentially Aristotelian; that of the brilliant Arabic culture which preceded the Crusades; and that of the scholastic education of western Europe, at the close of the Middle Ages. In the last, Aristotle’s teaching was very much distorted as a result of theological interest and of ignorance of the Greek language; and his hold upon education had with much difficulty to be broken before men could turn their attention to the study of nature or develop a logic of science. Aristotle could not have anticipated that his authority would one day become an obstacle to the study of nature. He himself was the great naturalist of his age. His extensive work of research and classification of natural phenomena remained unequalled until modern times. Had the Greeks not despised mechanics, Aristotle might have possessed the necessary instruments for scientific experiment, and our knowledge of nature might have been centuries ahead of where it is today. Unlike Plato, his former master, Aristotle did not displace the world of objects by a world of abstract thought. He seems to have held that universals are real, but only as an account of the order which prevails in the world. His logic is primarily instrumental. His whole philosophy is an attempt at well-ordered common sense. The “Politics” and “Ethics” contain Aristotle’s philosophy of education. It is the task of the legislator to consider how his citizens may be good men. This is also the task of the educator. Goodness is not represented as obedience to divine commands. Neither is its aim that of securing reward in a future life. The aim of goodness is the good life, and the good life is the happy life, the life that is lived well. Such a life requires certain material goods, also friendships, health, good looks, leisure and _aretè_. There is no word in English which is the exact equivalent of _aretè_. It is often translated virtue, or excellence. But Aristotle has in mind a definite quality of excellence, which includes distinction, good breeding, self-command, wisdom, balance and poise, and equanimity in all things. _Aretè_ is the art of living.