he shows what it is like here, or what change has taken place within it, and thus it comes to pass that he often treats one determination after the other without showing their connection. However, in his genuine speculation Aristotle is as profound as Plato, and at the same time more developed and explicit, for with him the opposites receive a higher determination. Certainly we miss in him the beauty of Plato’s form, the melodious speech, or, as we might almost call it, chatting—the conversational tone adopted, which is as lively as it is cultured and human. But where in Plato we find, as we do in his Timæus, the speculative Idea definitely expressed in the thesis form, we see in it a lack both of comprehension and purity; the pure element escapes it, while Aristotle’s form of expression is marked both by purity and intelligibility. We learn to know the object in its determination and its determinate Notion; but Aristotle presses further into the speculative nature of the object, though in such a way that the latter remains in its concrete determination, and Aristotle seldom leads it back to abstract thought-determinations. The study of Aristotle is hence inexhaustible, but to give an account of him is difficult, because his teaching must be reduced to universal principles. Thus in order to set forth Aristotelian philosophy, the particular content of each thing would have to be specified. But if we would be serious with Philosophy, nothing would be more desirable than to lecture upon Aristotle, for he is of all the ancients the most deserving of study.