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THREE:We have now concluded our survey of the first great mental antithesis, that between reason on the one hand, and sense and opinion on the other. The next antithesis, that between reason and passion, will occupy us a much shorter time. With it we pass from theory to practice, from metaphysics and logic to moral philosophy. But, as we saw in the preceding chapter, Aristotle is not a practical genius; for him the supreme interest of life is still the acquisition of knowledge. Theorising activity corresponds to the celestial world, in which there can be neither opposition nor excess; while passion corresponds to the sublunary sphere, where order is only preserved by the balancing of antithetical forces; and the moderating influence of reason, to the control exercised by the higher over the lower system.It has also to be observed that the idea of utility as a test of moral goodness is quite distinct from hedonism. Plato proclaims, in the most unequivocal terms, that actions must be estimated by their consequences instead of by the feelings of sympathy or antipathy which they excite; yet no one could object more strongly to making pleasure the end of action. Thus, three distinct doctrines seem to converge in modern English ethics, of which all are traceable to Greek philosophy, but only one to Epicureanism in particular, and not ultimately to that but to the older systems whence it sprang.