endent primarily on _intellect_ (nous) or
intuitive reason, and secondarily on sense, experience, and induction.
Prior to experience, the intellect contains these principles in itself
potentially, as "forms," "laws," "habitudes," or "predicaments" of
thought; but they can not be "evoked into energy," can not be revealed
in consciousness, except on condition of experience, and they can only
be scientifically developed by logical abstraction and definition. The
ultimate ground of all truth and certainty is thus a mode of our own
mind, a subjective necessity of thinking, and truth is not in things,
but in our own minds.[714] "Ultimate knowledge, as well as primary
knowledge, the most perfect knowledge which the philosopher can attain,
as well as the point from which he starts, is still a proposition. All
knowledge seems to be included under two forms--knowledge _that_ it is
so; knowledge _why_ it is so. Neither of these can, of course, include
the knowledge at which Plato is aiming--knowledge which is correlated
with Being--a knowledge, not _about_ things or persons, but _of_
them."[715]

[Footnote 714: "Metaphysics," bk. v. ch. iv.]

[Footnote 715: Maurice's "Ancient Philosophy," p. 190.]

ARISTOTELIAN THEOLOGY

Theoretical philosophy, "the science which has truth for its end," is
divided by Aristotle into Physics, Mathematics, and Theology, or the
First Philosophy, now commonly known as "Metaphysics," because it is
beyond or above physics, and is concerned with the primitive ground and
cause of all things.[716]

In the former two we have now no immediate interest, but with Theology,
as "the science of the Divine,"[717] the _First Moving Cause_, which is
the source of all other causes, and the original ground of all other
things, we are specially concerned, inasmuch as our object is to
determine, if possible, whether Greek philosophy exerted any influence
upon Christian thought, and has bequeathed any valuable results to the
Theology of modern times.

"The Metaphysics" of Aristotle opens by an enumeration of "the
principles or causes"[718] into which all existences can be resolved by
philosophical analysis. This enumeration is at present to be regarded as
provisional, and in part hypothetical--a verbal generalization of the
different principles which seem to be demanded to explain the existence
of a thing, or constitute it what it is. These he sets down as--

[Footnote 716: "Physics are concerned with things which