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| Aristotle; Duality of Principles; His Categories; His Psychology; His Ethical Doctrines; Origin of the Epithet “Peripatetic.”
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Chapter
XVII.—Aristotle; Duality of Principles; His Categories; His
Psychology; His Ethical Doctrines; Origin of the Epithet
“Peripatetic.”
Aristotle, who was a pupil of this (Plato), reduced
philosophy into an art, and was distinguished rather for his
proficiency in logical science, supposing as the elements of all things
substance and accident; that there is one substance underlying all
things, but nine accidents,—namely, quantity, quality, relation,
where, when, possession,
posture, action, passion; and that substance is of some such
description as God, man, and each of the beings that can fall under a
similar denomination. But in regard of accidents, quality is seen
in, for instance, white, black; and quantity, for instance two cubits,
three cubits; and relation, for instance father, son; and where, for
instance at Athens, Megara; and when, for instance during the tenth
Olympiad; and possession, for instance to have acquired; and action,
for instance to write, and in general to evince any practical powers;
and posture, for instance to lie down; and passion, for instance to be
struck. He also supposes that some things have means, but that
others are without means, as we have declared concerning Plato
likewise. And in most points he is in agreement with Plato,
except the opinion concerning soul. For Plato affirms it to be
immortal, but Aristotle that it involves permanence; and after these
things, that this also vanishes in the fifth body,123
| 123 Or,
“the fifth body, in which it is supposed to be, along with the
other four (elements);” or, “the fifth body, which is
supposed to be (composed) of the other four.” | which he supposes, along with the other
four (elements),—viz., fire, and earth, and water,
and air,—to be a something more subtle (than these), of the
nature of spirit. Plato therefore says, that the only really good
things are those pertaining to the soul, and that they are sufficient
for happiness; whereas Aristotle introduces a threefold classification
of good things, and asserts that the wise man is not perfect, unless
there are present to him both the good things of the body and those
extrinsic to it.124
| 124
Hippolytus expresses himself in the words of Stobæus, who
says (Eclog., ii. 274): “And among reputed external
blessings are nobility, wealth, glory, peace, freedom,
friendship.” | The former
are beauty, strength, vigour of the senses, soundness; while the things
extrinsic (to the body) are wealth, nobility, glory, power, peace,
friendship.125
And the inner
qualities of the soul he classifies, as it was the opinion of Plato,
under prudence, temperance, justice, fortitude. This
(philosopher) also affirms that evils arise according to an opposition
of the things that are good, and that they exist beneath the quarter
around the moon, but reach no farther beyond the moon; and that the
soul of the entire world is immortal, and that the world itself is
eternal, but that (the soul) in an individual, as we have before
stated, vanishes (in the fifth body). This (speculator), then
holding discussions in the Lyceum, drew up from time to time his system
of philosophy; but Zeno (held his school) in the porch called
Poecilé. And the followers of Zeno obtained their
name from the place—that is, from Stoa—(i.e., a
porch), being styled Stoics; whereas Aristotle’s followers (were
denominated) from their mode of employing themselves while
teaching. For since they were accustomed walking about in the
Lyceum to pursue their investigations, on this account they were called
Peripatetics. These indeed, then, were the doctrines of
Aristotle.E.C.F. INDEX & SEARCH
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