then the question of life is entered upon, its origin and nature discussed, and the two great branches of the organic world are philosophically described and commented upon. The second part, psychology, is concerned with the human soul; it seeks to prove its spirituality and immortality against the Materialist, classifies and analyses its various faculties, treats of the origin and nature of thoughts, emotions, and volitions. The third part treats of God; it opens with the usual demonstration of His existence against the Agnostics, endeavours to elucidate His attributes as far as mere reasoning will avail (and the scholastic philosopher is persuaded that it will avail much), and considers His relations to this nether world.
The line of reasoning throughout is taken closely from Aristotle; the conclusions arrived at may be traced ultimately to certain general principles which are neither an accumulation of sense-impressions (against the Empiricists), nor merely subjective laws (against the Kantists)—they are intued directly by the mind, and are supposed to carry with them their own credentials of objective truth. Until the time of Thomas Aquinas, all Catholic philosophers (except Boetius) had followed Plato, and regarded Aristotle with suspicion; St. Thomas, however, and all the schoolmen, except St. Bonaventure, rejected the Platonist method and introduced Aristotle (through the Latin translations of the Arabic school), expurgated his philosophy, and enlarged it in certain directions
