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ONE:One need only compare the catalogue of particular histories subjoined to the Parasceve,538 with a table of Aristotle��s works, to understand how closely Bacon follows in the footsteps of his predecessor. We do, indeed, find sundry subjects enumerated on which the elder student had not touched; but they are only such as would naturally suggest themselves to a man of comprehensive intelligence, coming nearly two thousand years after his original; while they are mostly of no philosophical value whatever. Bacon��s merit was to bring the distinction between the descriptive sciences and the theoretical sciences into clearer consciousness, and to give a view of the former corresponding in completeness to that already obtained of the latter.Moreover, the Platonic ideas were something more than figments of an imaginative dialectic. They were now beginning to appear in their true light, and as what Plato had always understood them to be��no mere abstractions from experience, but spiritual forces by which sensuous reality was to be reconstituted and reformed. The Church herself seemed366 something more than a collection of individuals holding common convictions and obeying a common discipline; she was, like Plato��s own Republic, the visible embodiment of an archetype laid up in Heaven.533 And the Church��s teaching seemed also to assume the independent reality of abstract ideas. Does not the Trinity involve belief in a God distinct from any of the Divine Persons taken alone? Do not the Fall, the Incarnation, and the Atonement become more intelligible if we imagine an ideal humanity sinning with the first Adam and purified by becoming united with the second Adam? Such, at least, seems to have been the dimly conceived metaphysics of St. Paul, whatever may now be the official doctrine of Rome. It was, therefore, in order that, during the first half of the Middle Ages, from Charlemagne to the Crusades, Realism should have been the prevailing doctrine; the more so because Plato��s Timaeus, which was studied in the schools through that entire period, furnishes its readers with a complete theory of the universe; while only the formal side of Aristotle��s philosophy is represented by such of his logical treatises as were then known to western Christendom. TWO:��Where��s the one who was on the amphibian wing?�� Larry wondered.How much originality there may be in the anti-materialistic arguments of Plotinus we cannot tell. He certainly marks a great advance on Plato and Aristotle, approximating, in this respect, much more closely than they do to the modern standpoint. The indivisibility and permanence of mind had, no doubt, been strongly insisted on by those teachers, in contrast with the extended and fluctuating nature of body. But they did not, like him, deduce these characteristics from a direct analysis of consciousness as such. Plato inferred the simplicity and self-identity of mind from the simplicity and self-identity of the ideas which it contemplates. Aristotle went a step further, or perhaps only expressed the same meaning more clearly, when he associated immateriality with the identity of subject and object in thought.444 Moreover, both Plato and Aristotle seem to have rested the whole spiritualistic case on objective rather than on subjective considerations; although, as we have seen, the subjective interest was what dominated all the while in their thoughts. Starting with the analogy of a living body, Plato argues, both in the Phaedrus and in the Laws, that soul must everywhere be the first cause of motion, and therefore must exist prior to body.445 The elaborate scientific analysis of Aristotle��s Physics leads up to a similar conclusion; and the ontological analysis of the Metaphysics starts with the distinction between Form and Matter in bodies, to end with the question of their relative priority, and of the objective machinery by which they are united. Plotinus, too, sometimes refers to mind as the source300 of physical order; but this is rather in deference to his authorities than because the necessity of such an explanation seemed to him, as it did to them, the deepest ground of a spiritualistic philosophy. On the other hand, his psychological arguments for the immateriality of the soul are drawn from a wider area of experience than theirs, feeling being taken into account no less than thought; instead of restricting himself to one particular kind of cognition for evidence of spiritual power, he looks for it in every manifestation of living personality.

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