s of them by apprehension of their properties? The antithesis
is no accidental one; on the contrary, it is the governing idea of his
Logic, with its ascending process or Induction, and its descending
process or Syllogism. Was thought a mere process in an unmeaning
circle, the 'upward and downward way' of Plato?

As to this we may answer first that while formally Aristotle displays
much the same 'dualism' or unreconciled separation of the 'thing' and
the 'idea' as Plato, his practical sense and his scientific instincts
led him to occupy himself largely not with either the empty 'thing' or
the equally empty 'idea,' but with the true _individuals_, which are at
the same time the true universals, namely, real objects as known,
having, so far as they are known, certain forms or categories under
which you can class them, having, so far as they are not yet fully
known, a certain raw material for further inquiry through observation.
In this way Thought and Matter, instead of being in eternal and
irreconcilable antagonism as the Real and the Unreal, become parts of
the same reality, the first summing up the knowledge of things already
attained, the second symbolising the infinite {185} [317] possibilities
of further ascertainment. And thus the word 'Matter' is applied by
Aristotle to the highest genus, as the relatively indefinite compared
with the more fully defined species included under it; it is also
applied by him to the individual object, in so far as that object
contains qualities not yet fully brought into predication.

[319]

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. In a living creature we
find a number of members or organs all closely interdependent and
mutually conditioning each other. Each has its separate function, yet
none of them can perform its particular function well unless all the
others are performing theirs well, and the effect of the right
performance of function by each is to enable the others also to perform
theirs. The total result of all these mutually related functions is
_Life_; this is their End or Final Cause, which does not exist apart
from them, b