GREEK AND CHINESE THOUGHT. 191 



relation of the moral and practical life to 

 And the result, as every one knows, is that the 

 practical life of morality is declared to be the second 

 best ; it is the human life, while Otwpia is divine. 

 And Aristotle adds, " it is not true that man ought 

 to live the human life, rather he ought to live the life 

 which is superhuman, KpdrTwv fj car' avOpwirov," the 

 divine life, which in a certain sense is his own, 

 because voue, the divine element which is in him 

 but not of him, is his true self. Aristotle has not 

 further developed his view of Otwpia, and conse- 

 quently the great mediaeval controversy as to 

 whether he was a theist or a pantheist is incapable 

 of a final solution. Few, however, would refuse to 

 accept the interpretation of Averroes as harmoniz- 

 ing better the statements of Aristotle than the 

 contradictory view of St. Thomas. And if this 

 Averroistic view is true, or at least may be taken 

 as a logical development of Aristotle's principles, 

 we get to a conclusion curiously like that of 

 Chuang-Tzu. 



Chuang-Tzii, of course, by reason of his antago- 

 nism to Confucianism, speaks more slightingly of 

 morality than Aristotle does, yet Aristotle con- 

 sistently treats man as an inferior part of creation. 

 If the ico<7/*oc is infinitely greater than man, being 

 not only eternal while man lives in time, but 

 ordered by law while human life admits the 

 element of uncertainty, the study of the eternal 



