22.4 Aristotle and the Lyceum¶
Plato taught in the Academy. To him in his old age came a certain good-looking youngster from Stagira, in Macedonia, Aristotle, who was the son of the Macedonian king’s physician, and a man with a very different type of mind from that of the great Athenian. He was naturally sceptical of the imaginative will, and with a great respect for and comprehension of established fact. Later on, after Plato was dead, he set up a school at the Lyceum in Athens and taught, criticizing Plato and Socrates with a certain hardness. When he taught, the shadow of Alexander the Great lay across the freedom of Greece, and he favoured slavery and constitutional kings.
He had previously been the tutor of Alexander for several years at the court of Philip of Macedon. Intelligent men were losing heart in those days, their faith in the power of men to make their own conditions of life was fading. There were no more Utopias. The rush of events was manifestly too powerful for such organized effort as was then practicable between men of fine intelligence. It was possible to think of recasting human society when human society was a little city of a few thousand citizens, but what was happening about them was something cataclysmal; it was the political recasting of the whole known world, of the affairs of what even then must have amounted to something between fifty and a hundred million people. It was recasting upon a scale no human mind was yet equipped to grasp. It drove thought back upon the idea of a vast and implacable Fate. It made men snatch at whatever looked stable and unifying. Monarchy, for instance, for all its manifest vices, was a conceivable government for millions; it had, to a certain extent, worked; it imposed a ruling will where it would seem that a collective will was impossible. This change of the general intellectual mood harmonized with Aristotle’s natural respect for existing fact. If, on the one hand, it made him approve of monarchy and slavery and the subjection of women as reasonable institutions, on the other hand it made him eager to understand fact and to get some orderly knowledge of these realities of nature and human-nature that were now so manifestly triumphant over the creative dreams of the preceding generation. He is terribly sane and luminous, and terribly wanting in self-sacrificial enthusiasm. He questions Plato when Plato would exile poets from his Utopia, for poetry is a power; he directs his energy along a line diametrically opposed to Socrates’ depreciation of Anaxagoras. He anticipates Bacon and the modern scientific movement in his realization of the importance of ordered knowledge. He set himself to the task of gathering together and setting down knowledge. He was the first natural historian. Other men before him had speculated about the nature of things, but he, with every young man he could win over to the task, set himself to classify and compare things. Plato says, in effect: «Let us take hold of life and remodel it»; this soberer successor: «Let us first know more of life and meanwhile serve the king». It was not so much a contradiction as an immense qualification of the master.
The peculiar relation of Aristotle to Alexander the Great enabled him to procure means for his work such as were not available again for scientific inquiry for long ages. He could command hundreds of talents (a talent == about £240) for his expenses. At one time he had at his disposal a thousand men scattered throughout Asia and Greece, collecting matter for his natural history. They were, of course, very untrained observers, collectors of stories rather than observers; but nothing of the kind had ever been attempted, had even been thought of, so far as we know, before his time. Political as well as natural science began. The students of the Lyceum under his direction made an analysis of 158 political constitutions. . . .
This was the first gleam of organized science in the world. The early death of Alexander and the breaking up of his empire almost before it had begun, put an end to endowments on this scale for 2,000 years. Only in Egypt at the Alexandria Museum did any scientific research continue, and that only for a few generations. Of that we will presently tell. Fifty years after Aristotle’s death the Lyceum had already dwindled to insignificance.