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FORE:J. R.

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FORE:An answer might conceivably have been supplied, had Aristotle been enable to complete that sketch of an ideal State which was originally intended to form part of his Politics. But the philosopher evidently found that to do so was beyond his powers. If the seventh and eighth books of that treatise, which contain the fragmentary attempt in question, had originally occupied the place where they now stand in our manuscripts, it might have been supposed that Aristotle��s labours were interrupted by death. Modern criticism has shown, however, that they should follow immediately after the first three books, and that the author broke off, almost at the beginning of his ideal polity, to take up the much more congenial task of analysing and criticising the actually existing Hellenic constitutions. But the little that he has done proves him to have been profoundly unfitted for the task of a practical reformer. What few actual recommendations it contains are a compromise��somewhat in the spirit of Plato��s Laws��between the Republic and real life. The rest is what he never fails to give us��a mass of details about matters of fact, and a summary of his speculative ethics, along with counsels of moderation in the spirit of his practical ethics; but not one296 practical principle of any value, not one remark to show that he understood what direction history was taking, or that he had mastered the elements of social reform as set forth in Plato��s works. The progressive specialisation of political functions; the necessity of a spiritual power; the formation of a trained standing army; the admission of women to public employments; the elevation of the whole race by artificial selection; the radical reform of religion; the reconstitution of education, both literary and scientific, the redistribution of property; the enactment of a new code; the use of public opinion as an instrument of moralisation;��these are the ideas which still agitate the minds of men, and they are also the ideas of the Republic, the Statesman, and the Laws. Aristotle, on the other hand, occupies himself chiefly with discussing how far a city should be built from the sea, whether it should be fortified; how its citizens should not be employed; when people should not marry; what children should not be permitted to see; and what music they should not be taught. Apart from his enthusiasm for philosophy, there is nothing generous, nothing large-minded, nothing inspiring. The territory of the city is to be self-sufficing, that it may be isolated from other States; the citizens are to keep aloof from all industrial occupations; science is put out of relation to the material well-being of mankind. It was, in short, to be a city where every gentleman should hold an idle fellowship; a city where Aristotle could live without molestation, and in the enjoyment of congenial friendships; just as the God of his system was a still higher Aristotle, perpetually engaged in the study of formal logic.

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FORE:CHAPTER LXII. CONFESSION.Still Plotinus gives no clear answer to the question whence comes this last and lowest Matter. He will not say that it is an emanation from the Soul, nor yet will he say that it is a formless residue of the element out of which she was shaped by a return to the Nous. In truth, he could not make up his mind as to whether the Matter of sensible objects was created at all. He oscillates between unwillingness to admit that absolute evil can come from good, and unwillingness to admit that the two are co-ordinate principles of existence. And, as usual, where ideas fail him, he helps himself out of the difficulty with metaphors. The Soul must advance, and in order to advance she must make a place for herself, and that there may be a place there must be body. Or, again, while remaining fixed in herself, she sends out a great light, and by the light she sees that there is darkness beyond its extreme verge, and moulds its formless substance into shape.489

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