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In some ways the most important member of this group was Praxagoras, a native of Cos, about 340 B.C. Aristotle, you remember, made no essential distinction between arteries and veins, both of which he held to contain blood: Praxagoras recognized that the pulsation was only in the arteries, and maintained that only the veins contained blood, and the arteries air.
And second, we observe that Aristotle introduced a new conception which to his view established a vital relation between the universal and the individual. This conception he formulated in the correlatives, Potentiality and Actuality. With these he closely connected the idea of Final Cause. The three to Aristotle constituted a single reality; they are organically correlative.
He was engaged on his Essai sur les donnees immediates de la conscience. This essay, which, in its English translation, bears the more definite and descriptive title, Time and Free Will, was submitted, along with a short Latin Thesis on Aristotle, for the degree of Docteur-es-Lettres, to which he was admitted by the University of Paris in 1889.
Be this as it may, this man was in all the secrets of the human frame; he knew it in the past and in the future, emphasizing the present. But did he epitomize all science in his own person as Hippocrates did and Galen and Aristotle? Did he guide a whole school towards new worlds? No.
But it seems to me right to omit the opinion of other men in that part where the divine opinion of Aristotle is stated by word of mouth, and therefore, wishing to describe what those Moral Virtues are, I will pass on, briefly discoursing of them according to his opinion. There are eleven Virtues named by the said Philosopher.
Well does Emerson say that this work, purporting to explain the birth of worlds, places the man side by side with Aristotle, Leonardo, Bacon, Selden, Copernicus and Humboldt. It is a book for giants, written by one. Although the man was a nominal Christian, yet to him, plainly, the Bible was only a book of fables and fairy-tales.
From the beginning this strange little creature, that lived in a society under complicated laws and executed prodigious labours in the darkness, attracted the notice of men. Aristotle, Cato, Varro, Pliny, Columella, Palladius all studied the bees; to say nothing of Aristomachus, who, according to Cicero, watched them for fifty-eight years, and of Phyliscus, whose writings are lost.
Who would now think of going back for his science to Plato's "Timaeus," or would accept the description of the physical world contained in the works of Aristotle? What chemist or physicist need busy himself with the doctrine of atoms and their clashings presented in the magnificent poem of Lucretius?
It seems unreasonable to doubt a story of which signor Cellini was both an eye and ear witness. Add to which the authority of numerous sage philosophers, at the head of whom are Aristotle and Pliny, affirms this power of the salamander. According to them, the animal not only resists fire, but extinguishes it, and when he sees the flame, charges it as an enemy which he well knows how to vanquish.
Now to descend to the particular Tenets of Vain Philosophy, derived to the Universities, and thence into the Church, partly from Aristotle, partly from Blindnesse of understanding; I shall first consider their Principles.
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