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THREE:Answering to the first principles of demonstration in logic, if not absolutely identical with them, are what Aristotle calls causes in the nature of things. We have seen what an important part the middle term plays in Aristotle��s theory of the syllogism. It is the vital principle of demonstration, the connecting link by which the two extreme terms are attached to one another. In the theory of applied logic, whose object is to bring the order of thought into complete parallelism with the order of things, the middle term through which a fact is demonstrated answers to the cause through which it exists. According to our notions, only two terms, antecedent and consequent, are involved in the idea of causation; and causation only becomes a matter for reasoning when we perceive that the sequence is repeated in a uniform manner. But Aristotle was very far from having reached, or even suspected, this point of view. A cause is with him not a determining antecedent, but a secret nexus by which the co-existence of two phenomena is explained. Instead of preceding it intercedes; and this is why he finds its subjective counterpart in the middle term of the syllogism. Some of his own examples will make the matter clearer. Why is the moon eclipsed? Because the earth intervenes between her and the sun. Why is the bright side of the moon always turned towards the sun? Because she shines by his reflected light (here light is the middle term). Why is that person talking to the rich man? Because he wants to borrow money of him. Why are those two men friends? Because they have the same enemy.281"I have not used the word 'steal' at all, but let me explain the matter."

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THREE:In the foregoing remarks we have already passed from the purely aesthetic to the historical or psychological view of Neo-Platonism��that is, the view which considers a philosophy in reference to the circumstances of its origin. Every speculative system reflects, more or less fully, the spirit of the age in which it was born; and the absence of all allusion to contemporary events does not prove that the system of Plotinus was an exception to this rule. It only proves that the tendency of the age was to carry away men��s thoughts from practical to theoretical interests. We have already characterised the first centuries of Roman imperialism as a period of ever-increasing religious reaction; and in this reaction we attempted to distinguish between the development of supernaturalist beliefs which were native to Greece and Italy, and the importation of beliefs which had originated in the East. We saw also how philosophy shared in the general tendency, how it became theological and spiritualistic instead of ethical and naturalistic, how its professors were converted from opponents into upholders of the popular belief. Now, according to some critics, Neo-Platonism marks another stage in the gradual substitution of faith for reason, of authority for independent thought; the only question being whether we should interpret it as a product of Oriental mysticism, or as a simple sequence of the same movement which had previously led from Cicero to Seneca, from Seneca to Epict��tus, from Epict��tus to Marcus Aurelius.

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