Phenomena of Memory. 167 



tures. There is no room for the idea of perfection even. 

 On the contrary, while alive, the body is supposed to 

 have an inherent capacity for self-improvement or de- 

 velopment which may, perhaps, have led to the gradual 

 evolution of man from lower types of being, through that 

 of woman it rnay be. There is no distinct realization 

 of the idea of unity in diversity and diversity in unity, 

 for the constant aim is, not to bring together, but 

 to define and differentiate, except it be in the case of 

 the living body, fyoov, where the constituent elements, 

 etSo? and V\T], are often more or less confounded, by 

 speaking of v\rj as if it were all but actually etSos as 

 if matter, vXij, were potentially everything and of etSo? 

 as if it might be so far materialized as to come within 

 the range of the senses. 



Aristotle always regards the things of sense as being 

 really what they seem to be : Plato, on the other hand, 

 regards them as mere phantoms, eiScoXa, except so far 

 as they derive reality from things transcending sense, to 

 which he gives the name of ideas, IMat, the things of 

 sense being, in fact, only copies or adumbrations of these 

 ideas a view according to which the world of appear- 

 ances, the material world, holds from the ideal world 

 which shines through it " its entire existence in fee." 

 Everywhere, Plato is bent on recognizing a principle of 

 unity in multiety and multiety in unity, by which all 

 things are bound together in one, not only with each 

 other, but with a Divine Being, who is at once the true 

 centre of unity and the only source of being who is 

 not merely that which is divine, but divinity personified, 

 not merely TO Oelov, but 6 0eo9. " When," says Maurice, 

 " we use personal language to describe the God of whom 

 Plato speaks, we find that we are using that which suits 

 best with his feelings and principles, even though, 



