Except for these translations of Aristotle, very little of the Greek philosophical literature was read in Western Europe until the fifteenth century. The creative Plato—as distinguished from the scientific Aristotle—was almost unknown. Some neo-Platonic writers were known, but neo-Platonism had much the same relation to Plato that Christian Science has to Christ.
It has been the practice of recent writers to decry the philosophical discussion of the mediæval "schoolmen" as tedious and futile. It was nothing of the sort. It had to assume a severely technical form because the dignitaries of the church, ignorant and intolerant, were on the watch for heresy. It lacked the sweet clearness, therefore, of fearless thought. It often hinted what it dared not say. But it dealt with fundamentally important things, it was a long and necessary struggle to clear up and correct certain inherent defects of the human mind, and many people to-day blunder dangerously through their neglect of the issues the schoolmen discussed.
There is a natural tendency in the human mind to exaggerate the differences and resemblances upon which classification is based, to suppose that things called by different names are altogether different, and that things called by the same name are practically identical. This tendency to exaggerate classification produces a thousand evils and injustices. In the sphere of race or nationality, for example, a "European" will often treat an "Asiatic" almost as if he were a different animal, while he will be disposed to regard another "European" as necessarily as virtuous and charming as himself. He will, as a matter of course, take sides with Europeans against Asiatics. But, as the reader of this history must realize, there is no such difference as the opposition of these names implies. It is a phantom difference created by two names....
The main mediæval controversy was between the "Realists" and the "Nominalists," and it is necessary to warn the reader that the word "Realist" in mediæval discussion has a meaning
words, were transmogrified in the process. But the important thing is that for Aristotle's Organon, Ethics, and Politics there were direct translations from the Greek. (See Sandys' History of Classical Scholarship and Renan's Averroes et l'Averroisme.)—E. B.
