The World Explored, the World Suffered Education Issue Nr. 32 July 2020 - Page 9

and the latter requires some external end to achieve a state of quiescence. This internal activity of the Intellect is characterised as contemplation and to the extent that the Soul is capable of contemplation of the Forms is the extent to which it is capable of participation in divine activity, thus moving closer to the ultimate oneness and goodness of Being. It is necessary to point out that on this account the external material concrete world is the least real of all the philosophical entities being discussed in Plato's theory. This physical material world is also by definition the least Good of all the entities that have been caused to exist by the oneness and goodness of Being. Matter only becomes evil when it impedes the divine contemplative activity of the soul from contemplating the forms.” Plotinus mistakenly regarded Aristotle as a Platonic pupil: ”It appears that he was also further convinced that the writings and teachings of Aristotle were sophisticated elaborations upon the Platonic position, even if there were problematic deviations such as the insistence that the forms were, in some real sense "in" the external physical world. Life forms of various kinds, for example, were on Aristotle's account, potentialities, actualizing in accordance with the principles of their kinds. For Plotinus these life forms all emanated from the oneness and goodness of Being, that is, they revealed the "workings" of Being through the Demiurge and it's divine thinking. In this arena of description and explanation, there is obviously a risk of a dualistic characterisation of reality without appeal to these higher realms of Thought and Being. It is not clear whether Aristotle would have accepted all of the details of the above account but it is clear that it is not merely knowledge of the Form of the Good (as presented allegorically in the Republic) that is the prime mover in the system. Aristotle believed that one approached the oneness and goodness of Being through Theory and not allegory. He believed that is, that our knowledge of 4 kinds of change, in reality, can be explained by four kinds of explanation of these changes which will appeal to three principles. This is, amongst other things, how we human souls have "access" to both the activity of the Demiurge and the oneness and goodness of Being. This account of Aristotle is perhaps an elaboration upon the Platonic insistence accepted by Plotinus that Being can only be characterised negatively, in terms of what it is not, which for many created the impression of its non-existence or even an impression that statements relating to the meaning of Being were contradictory. This impression was less likely to occur whilst the term "Aletheia" (unconcealment) was an important element of the theoretical account, because it strongly suggests that Being can be accessed or be "discovered" in a process that seems to be more related to the ancient concept of "meaning" rather than our modern conception of truth that appears to acquire a relation of correspondence between the dualistic elements of thought and material reality. Aristotle is an important contributor to this debate about the nature of Being because he claimed that Being had many meanings and the theorising about these