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Updated: April 30, 2025
Aquinas does not deal with money in the Summa, except incidentally, and his references to the subject in the De Regimine Principum which occur in the chapters of that work of which the authorship is disputed simply go to the length of approving Aristotle's opinions on money, and advising the prince to exercise moderation in the exercise of his power of coining sive in mutando sive in diminuendo pondus.
Others of the philosophers rather chose to retort the injury of a smart reply, than thus to disarm it with respect to themselves. They shew that it stung them, though at the same time they had the address to make their aggressors suffer with them. Of this kind is Aristotle's reply to one who pursued him with long and bitter invectives.
Among Aristotle's disciples, a writer, singularly elegant and pure, had maintained the pre-eminence of the contemplative life over the political or active one, in a work which Cicero cites with admiration, and to which he seems to have applied for relief whenever he felt harassed and discouraged in public business.
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.
I was invited to his evening assemblies which were, as I have stated before, frequented by superannuated women and witty men. He told me that in this circle I would learn a science of greater import than Gassendi's philosophy, which I was then studying by his advice instead of Aristotle's, which he turned into ridicule.
His royal patron provided the philosopher with every advantage for the acquisition of learning, dispatching couriers to all parts of the earth to gather books and manuscripts and every variety of curious thing likely to swell the store of Aristotle's knowledge.
If his statements are false, it is because they identify a phase of social custom with a natural necessity. But a different view of the relations of mind and matter, mind and body, intelligence and social service, is better than Aristotle's conception only if it helps render the old idea obsolete in fact in the actual conduct of life and education.
But the moralist may be allowed to suggest a few titles, some of them very old ones. Plato's Republic is fascinating, and Aristotle's Politics is the shrewdest of books. But compare the state as conceived by these men with our notions of a modern democracy! More's Utopia is a delight.
Toward the last of Plato's career this repudiation by Aristotle of poetry, rhetoric, elocution and the polite accomplishments caused a schism to break out in the Garden School. Plato's head was in the clouds at times; Aristotle's was, too, but his feet were always on the earth.
As a natural result of this conception, so similar to Cicero's demand that the orator must know all things and in line with Aristotle's Rhetoric, Jonson concludes that the poet, like Quintilian's orator, must himself be a good man; for how else will he be able "to informe yong-men to all good disciplines, inflame growne-men to all great vertues, keepe old men in their best and supreme state."
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