inciple or _Matter_ (Raw Material) of
things.

In this way the antithesis of Mind and Matter, whether on the great
scale in creation or on the small in rational perception, is not an
antithesis of unrelated opposition. Each is correlative of the other,
so to speak as the male and the female; the one is generative,
formative, active, positive; the other is capable of being impregnated,
receptive, passive, negative; but neither can realise itself apart from
the other.

[262]

This relation of 'Being' with that which is 'Other than Being' is
Creation, wherein we can {168} conceive of the world as coming to be,
yet not in [261] Time. And in the same way Plato speaks of a third
form, besides the Idea and that which receives it, namely, 'Formless
Space, the mother of all things.' As Kant might have formulated it,
Time and Space are not prior to creation, they are forms under which
creation becomes thinkable.

[271]

The 'Other' or Negative element, Plato more or less vaguely connected
with the evil that is in the world. This evil we can never expect to
perish utterly from the world; it must ever be here as the antithesis
of the good. But with the gods it dwells not; here in this mortal
nature, and in this region of mingling, it must of necessity still be
found. The wise man will therefore seek to die to the evil, and while
yet in this world of mortality, to think immortal things, and so as far
as may be flee from the evil. Thereby shall he liken himself to the
divine. For it is a likening to the divine to be just and holy and
true.

[273]

This, then, is the _summum bonum_, the end of life. For as the
excellence or end of any organ or instrument consists in that
perfection of its parts, whereby each separately and the whole together
work well towards the fulfilling of that which it is designed to
accomplish, so the excellence of man must consist in a perfect ordering
of all his parts to the perfect working of his whole organism as a
{169} [276] rational being. The faculties of man are three: the Desire
of the body, the Passion of the heart, the Thought of the soul; the
perfect working of all three, Temperance, Courage, Wisdom, and
consequently the perfect working of the whole man, is Righteousness.
From this springs that ordered tranquillity which is at once true
happiness and perfect virtue.

[277]

Yet since individual men are not self-sufficient, but have separate
capacities, and a need of union fo