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Such are the closing words of what was possibly Aristotles last work, the clear confession of his monotheistic creed. A monotheistic creed, we have said, but one so unlike all other religions, that its nature has been continually misunderstood. While some have found in it a theology like that of the Jews or of Plato or of modern Europe, others have resolved it into a vague pantheism. Among the latter we are surprised to find Sir A. Grant, a writer to whom the Aristotelian texts must be perfectly familiar both in spirit and in letter. Yet nothing can possibly be more clear and emphatic than the declarations they contain. Pantheism identifies God with the world; Aristotle separates them as pure form from form more or less alloyed with matter. Pantheism denies personality to God; Aristotle gives him unity, spirituality, self-consciousness, and happiness. If these qualities do not collectively involve personality, we should like to know what does. Need we351 remind the accomplished editor of the Nicomachean Ethics how great a place is given in that work to human self-consciousness, to waking active thought as distinguished from mere slumbering faculties or unrealised possibilities of action? And what Aristotle regarded as essential to human perfection, he would regard as still more essential to divine perfection. Finally, the God of pantheism is a general idea; the God of Aristotle is an individual. Sir A. Grant says that he (or it) is the idea of Good.247 We doubt very much whether there is a single passage in the Metaphysics to sanction such an expression. Did it occur, however, that would be no warrant for approximating the Aristotelian to the Platonic theology, in presence of such a distinct declaration as that the First Mover is both conceptually and numerically one,248 coming after repeated repudiations of the Platonic attempt to isolate ideas from the particulars in which they are immersed. Then Sir A. Grant goes on to speak of the desire felt by Nature for God as being itself God,249 and therefore involving a belief in pantheism. Such a notion is not generally called pantheism, but hylozoism, the attribution of life to matter. We have no desire, however, to quarrel about words. The philosopher who believes in the existence of a vague consciousness, a spiritual effort towards something higher diffused through nature, may, if you will, be called a pantheist, but not unless this be the only divinity he recognises. The term is altogether misleading when applied to one who also proclaims the existence of something in his opinion far higher, better and more reala living God, who transcends Nature, and is independent of her, although she is not independent of him.
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Next to its bearing on the question of immortality, the Epicurean psychology is most interesting as a contribution to the theory of cognition. Epicurus holds that all our knowledge is derived from experience, and all our experience, directly or indirectly, from the presentations of sense. So far he says no more than would be admitted by the Stoics, by Aristotle, and indeed by every Greek philosopher except Plato. There is, therefore, no necessary connexion between his views in this respect and his theory of ethics, since others had combined the same views with a very different standard of action. It is in discussing the vexed question of what constitutes the ultimate criterion of truth that he shows to most disadvantage in comparison with the more intellectual96 schools. He seems to have considered that sensation supplies not only the matter but the form of knowledge; or rather, he seems to have missed the distinction between matter and form altogether. What the senses tell us, he says, is always true, although we may draw erroneous inferences from their statements.184 But this only amounts to the identical proposition that we feel what we feel; for it cannot be pretended that the order of our sensations invariably corresponds to the actual order of things in themselves. Even confining ourselves to individual sensations, or single groups of sensations, there are some that do not always correspond to the same objective reality, and others that do not correspond to any reality at all; while, conversely, the same object produces a multitude of different sensations according to the subjective conditions under which it affects us. To escape from this difficulty, Epicurus has recourse to a singularly crude theory of perception, borrowed from Empedocles and the older atomists. What we are conscious of is, in each instance, not the object itself, but an image composed of fine atoms thrown off from the surfaces of bodies and brought into contact with the organs of sense. Our perception corresponds accurately to an external image, but the image itself is often very unlike the object whence it originally proceeded. Sometimes it suffers a considerable change in travelling through the atmosphere. For instance, when a square tower, seen at a great distance, produces the impression of roundness, this is because the sharp angles of its image have been rubbed off on the way to our eyes. Sometimes the image continues to wander about after its original has ceased to exist, and that is why the dead seem to revisit us in our dreams. And sometimes the images of different objects coalesce as they are floating about, thus producing the appearance of impossible monsters, such as centaurs and chimaeras.185 CHAPTER IVHis next was to keep silent and avoid further taunting.CHAPTER VIII SANDY MEETS A SUSPECT
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