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The other quotation is from a paper read by the Dean of St Paul's before the Aristotelian Society in May of 1919. Dr Inge's paper is entitled 'Platonism and Human Immortality, and in it there occurs the following statement: 'To sum up. The Platonic doctrine of immortality rests on the independence of the spiritual world.
The earlier orthodox writers like Anselm, as we have seen, did not hesitate to attempt a philosophical explanation of the doctrine of the Trinity. But Aristotle and his Arabian commentators were monotheistic, and consequently the reconciliation between the Aristotelian philosophy and the Christian faith could only be effected by distinguishing between natural and revealed religion.
It is at once evident that in the competition of the possible worlds the victory of the best was assured by the lex melioris, apart from the divine decision. This law is the special expression of a more general one, the principle of sufficient reason, which Leibnitz added, as of equal authority, to the Aristotelian laws of thought.
Motion is the realization of the potential qua potential. This is an Aristotelian definition and applies not merely to motion in the strict sense, i. e., movement in place, or motion of translation, but embraces all kinds of change. Take as an example the warming of the air in a cold room.
At this time Bacon appeared. It is altogether incorrect to say, as has often been said, that he was the first man who rose up against the Aristotelian philosophy when in the height of his power. The authority of that philosophy had, as we have shown, received a fatal blow long before he was born. Several speculators, among whom Ramus is the best known, had recently attempted to form new sects.
Maimonides was aware of this defect in the Aristotelian view, and he later repudiates the Stagirite's theory of eternal motion on philosophical as well as religious grounds. Before, however, we speak of Maimonides's attitude in this matter, we must for completeness' sake briefly mention three other proofs for the existence of God as given by Maimonides.
Personality was to the monophysites a terra incognita; and it was in large measure their devotion to Aristotle's system that made them deaf to the teaching of the catholic church. After this sketch of the Aristotelian features recognisable in monophysitism, we turn to the other great pagan philosophy that assisted in the shaping of the heresy.
It must have a beginning, and there is no sense in asking why at this time and not before or after, for the same question would apply to any other time. Gersonides cites other objections which he answers, and then he takes up one by one the Aristotelian arguments in favor of eternity and refutes them in detail.
It would be truer to say that having approached the Bible with Aristotelian spectacles, and having no suspicion that the two attitudes are as far apart as the poles, he did not scruple to twist the expressions in Genesis out of all semblance to their natural meaning.
Every man is born a Platonist or an Aristotelian, a Romanticist, or a Realist, or an Impressionist, and usually erects his own limitations into a creed. Every country, town, district, family, individual, has a special set of prejudices along the lines of which it moves, and which it mistakes for exclusive truths or reasoned conclusions.
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