He is unlike noble Plato. Plato is related to wise Solon and Critias who was a Pyramid priest in Egypt so we can be sure there was some De Danaan in his blood. Plato created an enduring hierarchy that seeks to set some men above others; I think Aristotle can be excused for cow-towing to political forces of his day until such time as he had to get out of town after Alexander died suddenly. He himself died next year. As I read Aristotle I think he wrote knowing more than he let on. I know he respected Socrates who told all comers not to put true wisdom in front of Sophists or those who might abuse knowledge. The logic of syllogism or commonly accepted principles and arguments is a powerful mind control device to this day.
It is important for real researcher to look past superficial anthologies of his work and to read his Secretum Secretorum which is not even mentioned in those anthologies at my local library. The Secretum was an explanation of alchemy for Alexander who set alchemist family named Ptolemy in charge of Egypt. Ptolemy had Manetho do a Kings List to link himself to De Danaan hero named Herakles. Alexander may have found Emerald Tablet or Tabula Smaragdina in grave of Hermes Trismegistus at Hebron. Some people think this Tablet with Dictum of Hermes or Magian Law known as ‘As Above, SO Below’ is Holy Grail and they imagine it was at Oak Island after Merovingians brought it there. The ‘green vitreole’ it was made of was indeed an immortal and vital component in esoteric searches of those who are called De Brix.
Here is something that still haunts minds of people in science as History of Psychology gives us some idea of what Aristotle sought to understand.
”The Third Period of Greek Speculation -- Objectivism.
Aristotle and Rise of Objectivism. -- It would seem that Aristotle (384-322 B.C.), without doubt greatest scientific man, if not also greatest speculative genius, that ever lived, arose to restore empirical tradition to philosophy after plunge into absolutism. The time was ripe for foundation of empirical psychology, and following his scientific instinct, he founded it. But time was not ripe for its entire philosophical justification, and he did not justify it. He had right to found formal logic, and he took advantage of right. His achievements in natural science, politics, aesthetics, and ethics are also those of a man of highest constructive genius.
These remarks follow from one statement that Aristotle developed both empiricism of method of Socrates and rationalistic logic that Plato inherited in Ionic and Pythagorean tradition. Confining ourselves to psychological bearings of his views, we will look at his doctrine from both sides, taking metaphysical first.
Aristotle distinguished four sorts of "cause," as working together in things: "efficient," "formal," "final," and "material" cause. Of these, three fell together on side of form (eidoV), manifested in reason, soul, and God. The fourth, material cause, [p. 61] is matter ('ulh). This is Aristotle's interpretation of dualism. Aristotle declares that final cause was relatively new conception which had been clearly distinguished before him only by Anaxagoras.
But matter is not an independent principle: it exists only in connection with form and design. It is a limitation, a relative negation. The only independent absolute principle is God, who is, as in Platonic teaching, both Reason and Good.
With such a metaphysics, there is no positive justification of science, psychological or other. Objective nature is teleological, an incorporation of reason, which gives it its form, movement, and final outcome. Life is a semi-rational teleological principle, working to an end -- a vitalistic conception. All form in nature is product of a formative reason. Natural phenomena are not purely quantitative; formal distinctions are qualitative.
The objective world is thus given its right to be; but it is a world in which reason is immanent. There are two great modes of reason, considered as cause, in world: a cause is either a potency (dunamiV), or an act, called "entelechy" (enteleceia) or actuality (energeia). Reason or form, when not actual, slumbers as a potentiality in nature. Pure reason or God is pure actuality; matter is pure potentiality. As such God merely exists in eternal self-contemplation, apart from world. The heavenly bodies are made of ether (not matter like that of four elements) and have spirits; they are moved by love, directed toward God. In this we have a concrete rendering of ideas and divine love of Plato.