DOES THE PRIMACY BELONG TO REASON
OR TO WILL?
IN the last two lectures we have considered Aristotle's views of the practical and of the theoretical life, and the grounds on which he regards the latter as a purer and higher expression of reason than the former. Practical reason has to realise itself in a subject-matter which is not purely rational but mixed with contingency, and in which the universality of pure science is reduced to generality, and the absolute necessity of law to the hypothetical necessity of empirical fact. But the theoretical reason is free from all such limits. Its object is the universal and eternal, the forms of things apart from their matter, and as these forms are the counterpart of its own nature, it may even be said that its only object is itself. From this it follows that ethics cannot, as Plato supposed, be based upon metaphysics. Indeed, whatever connexion there is