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 a pupil of the Academic school. They show a long list of thoughts and expressions borrowed from the works of Plato, and also not unfrequently refer to the oral teaching of Plato. They contain a logical, ethical, political, and metaphysical philosophy, which is evidently, with some modifications, the organisation and development of rich materials often rather suggested than worked out in the Platonic dialogues. Aristotle thus, in constructing a system of knowledge which was destined immensely to influence the thoughts of mankind, became, in the first place, the disciple of Plato and the intellectual heir of Socrates; and summed up all the best that had been arrived at by the previous philosophers of Greece.

The personal relationships which arose between Aristotle and his master Plato have furnished matter for uncertain traditions and for much discussion. There seems, however, to be no ground for sustaining the charge of “ingratitude” against Aristotle. The truth was probably somewhat as follows: Aristotle, while engaged in imbibing deeply the philosophical thoughts of Plato, gradually developed also his own individuality and independence of mind. And the natural bias of his intellect was certainly in a different direction from that of Plato. It has been said that “every man is born either a Platonist or an Aristotelian;” and it would be very fortunate if that were literally true, for then every man would be born with a noble type of intellect. But it is no doubt correct to say that the Platonic and the Aristotelian type of intellect are distinct and divergent. They have in common the keen and unwearied