250 
“? uui '' e, ' se ', ° r His agents in the universe, as 
a anything less than the perfection of conscious intelli- 
f h "/ tS e ^ 1Valent * But the ve ^ different conception of 
snfrh nf ie i e “ d ° wments or innate Possessions of the human 
spnit, of which to a great extent it generally remains wholly 
nconscious, is distinctly expressed in the Platonic theory of 
emimscence. This teaches that “ all inquiry and all learning 
aie but recollection. The soul, in a pre-existent life, saw the 
foims of absolute being, in the company of the gods. All its 
present, real knowledge depends on the recollection of this 
earlier experience, and one of the main objects of Plato's dia- 
lectic is to aid this recollection. The term education is there- 
1 U1 m-nlT Ing t ?- P / at< J ulc theor ^ strictly accurate : it denotes 
a process by wnicli the unconscious wealth of the soul is 
nought out into the light of conscious possession. Nothin^ 
but the limitations of sense hinders this process. * 
vain n 1w n T r r irCS f affirmin ° that liature does nothing in 
la "to J ni Ti r ° ] 1D ? C Cment 1U f 11 natural causation, accord- 
atfiine Tin ®“ d ? and if the end is sometimes not 
, S - S °7, lng , t0 ch l an 8 e or t0 material obstacles. But 
at is the being that has these natural ends in view ? Aristotle 
teaches that there is a God (a first mover) on whom « Liven 
and natme depend." His nature is reason, and His activity is 
■ ought contemplation. But it were degrading for Him to 
r fetV U8h , t r 'T " h , at is , best ’ description 
applies to Himself alone, he thinks of nothing but Himself 
Unmoved He moves the world by that kind of attraction which 
the loved unconsciously and inertly exerts upon the lover 
God Th- PerVa i ded f U r m ° Vcd hy the en deavour to become like 
rrt i indirect divine influence affects first and imme- 
diately the circumference of the world, in which it produces 
the most perfect, namely circular motion. It is not then 
God who sits apart in isolated blessedness, who is conscious 
tutes naIuT U \? U ; P0SeSi "V®?* to realize -Inch consti- 
tutes nature, lhey are not His thoughts, His purposes Nor 
does Aristotle assume the existence of inferior divinities super- 
human spirits, who have the work of nature in charge. It is 
luc that the heavenly bodies are in his view of god-like nature 
but so far are they from supervising the purposeful economy of 
the universe that it is left the rather doubtful whether that 
most divine of all motions (revolution) in which they accomplish 
the natural end ot their own existence, is not primary the 
"vn a°rt L if;;^ ^ not of Consci ^ intention M 
own part. Nor is there any reason to ascribe to the « soul ” 
Minch, according to Aristotle, is "in a certain way" present in 
