Central to Plato's thought is the power of reason to bust the intelligibility and order governing the changing globe of appearance, with the purpose of creating, at both the political and the individual level, a harmonious and riant emotional state. Plato seeks a harmony between reason and passion, a life of selfmastery in which reason governs the will as its natural guide and source. Plato's doctrine of recollection holds that learning is the call up of a wisdom that the reason enjoyed prior to its incarnation, another smell of the idea that there argon ideal socio-economic classs "remembered" by the soul in this reality, and this is actually a mythical statement of this judgement that neither reason nor the intelligible order that it reveals is alien to the human soul. Plato is seen as a rationalist in that he finds the good, the beautiful, and the just all contained in the true, in what can be deduced or distilled from experience by pure reason. He provi
Lawson-Tancred, Hugh. "Ancient Greek Philosophy II: Aristotle." In Philosophy: A Gude Through the Subject, A.C. Grayling (ed.), 398-439. New York: Oxford University Press, 1995.
Aristotle agrees with Plato that everything in this world is striving toward the Good. Aristotle created a teleological system in which everything had to be striving toward some ultimate and concrete perfection that exists as the Telos, or goal. Aristotle called this the Prime Mover, the cause of the universe, not as that which started the universe but as that to which the universe is moving as the net Cause. It is pure activity, and the activity involved is pure thought.
All things which kind control matter, but different things have different kinds. . . (Allen 370).
The school of thought of Aristotle has been of enormous historical importance. It extends the work of Plato, but emerges with a very different view of reality (Lawson-Tancred 399).
Aristotle was originally one of Plato's students, but he came to disagree with what he called the "other-worldliness" of his teacher. For Plato there were two worlds, the world perceived by the senses, and the world of the Forms, the ideals of which the objects in this world are only pale imitations. Aristotle disputed this, asking how, if the Forms are the essences of things, the Forms could exist separated from things, and how, if the Forms were the cause of things, they could exist in a different world? Aristotle made a distinction between form and matter, but he said that these two features of reality could be distinguished only in thought, not in fact. The forms are not separate entities but are embedded in particular things in this world. Every object has both form and matter. Form is universal in that many particulars may have the same form. Form is the thing's essence or nature and is relate to its function. The object's matter is what is unique to that object, the object's "thisness," and it stands as the principle o
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