Aristotle, who lived at a later period, says that the First Principle
is separated from (sense-objects), and that it is intelligible.[252]
But when Aristotle says that He thinks himself, Aristotle degrades Him
from the first rank. Aristotle also asserts the existence of other
intelligible entities in a number equal to the celestial spheres,
so that each one of them might have a principle of motion. About
the intelligible entities, therefore, Aristotle advances a teaching
different from that of Plato, and as he has no plausible reason for
this change, he alleges necessity. A well-grounded objection might here
be taken against him. It seems more reasonable to suppose that all the
spheres co-ordinated in a single system should, all of them, stand
in relation to the One and the First. About Aristotle's views this
question also might be raised: do the intelligible entities depend on
the One and First, or are there several principles for the intelligible
entities? If the intelligible entities depend on the One, they will
no doubt be arranged symmetrically, as, in the sense-sphere, are the
spheres, each of which contains another, and of which a single One,
exterior to the others, contains them, and dominates them all. Thus, in
this case, the first intelligible entity will contain all entities up
there, and will be the intelligible world. Just as the spheres are not
empty, as the first is full of stars, and as each of the others also
is full of them, so above their motors will contain many entities, and
everything will have a more real existence. On the other hand, if each
of the intelligible entities is a principle, all will be contingent.
How then will they unite their action, and will they, by agreement,
contribute in producing a single effect, which is the harmony of
heaven? Why should sense-objects, in heaven, equal in number their
intelligible motors? Again, why are there several of these, since they
are incorporeal, and since no matter separates them from each other?