THREE:He found Felipa curled on the blanket in front of a great fire, and reading by the glare of the flames, which licked and roared up the wide chimney, a history of the Jesuit missionaries. It was in French, and she must have already known it by heart, for it seemed to be almost the only book she cared about. She had become possessed of its three volumes from a French priest who had passed through the post in the early winter and had held services there. He had been charmed with Felipa and with her knowledge of his own tongue. It was a truly remarkable knowledge, considering that it had been gained at a boarding-school.This absolute separation of Form and Matter, under their new names of Thought and Extension, once grasped, various principles of Cartesianism will follow from it by logical necessity. First comes the exclusion of final causes from philosophy, or rather from Nature. There was not, as with Epicurus, any anti-theological feeling concerned in their rejection. With Aristotle, against whom Descartes is always protesting, the final cause was not a mark of designing intelligence imposed on Matter from without; it was only a particular aspect of Form, the realisation of what Matter was always striving after by virtue of its inherent potentiality. When Form was conceived only as pure thought, there could be no question of such a process; the most highly organised bodies being only modes of figured extension. The revival of Atomism had, no doubt, a great deal to do with the preference for a mechanical interpretation of life. Aristotle had himself shown with masterly clearness the difference between his view of Nature and that taken by Democritus; thus indicating beforehand the direction in which an alternative to his own teaching might be sought; and Bacon had, in fact, already referred with approval to the example set by Democritus in dealing with teleological enquiries.
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