Finally, for Aristotle all Movement, as comprehensive of every kind of change, being defined as the transition from Potentiality to Reality, as the determination of Matter by Form, can be called forth, in the last resort, only by a pure Form which, though the cause of all Motion, is itself unmoved, is pure Thought and Speculation, a thinking of thinking,--God eternally thinking God and Himself alone. Yet this God is, if thus safely distinguished from the world, yet hardly more Personal than Spirit was in Anaxagoras, or the Idea of Good was in Plato. For not only does Aristotle refuse Him a body and all psychic life, but with them he eliminates all Doing and all Producing, all Emotion and all Willing, indeed all Thinking except that of His own lonely Self-Contemplation. And yet the activity of the will is as essential to Personality as that of thinking; and thinking again we can conceive as personal only if conditioned by a diversity of objects and a variety of mental states. And this God’s relations with the world are strangely few and still curiously materialistic. For He but sets the world in motion, and has no special care for it or detailed rule over it; and since, of the three or four kinds of motion, spacial motion is declared to be the primary one, and its most perfect form to be the circular, and since a circle moves quickest at its circumference, He is conceived as imparting to the world a spacial and a circular movement, and this, apparently, from a point in space, since He does so from outside. His transcendence is, so far, but a spacial one. In Physics, Aristotle still constantly describes Nature as an harmonious, reasonable Being, an all-effecting force. There is here a mythical strain at work, and yet nowhere is a subject clearly defined to which these various qualities could be attributed. In Anthropology again, the active soul, the rational and free-willing, the immortal principle, is that which specially distinguishes and constitutes Humanity, and which indeed is the Form of the lower soul-powers and of the body as well. Yet it is these lower soul-powers, it is the passive, the vegetative and sensitive, the mortal soul-powers which, in and with the body, constitute this particular man, and only particular men are really existent. Where and how then is this living man’s Personality, his indelible consciousness of the unity of his nature, to arise and to be found in all this medley?