3949. Aristotle was then let into the state in which he had been when he first arrived in the world of spirits, but I wondered at the fact that he applied himself to the right ear, not to the left, where he also spoke hoarsely, but sanely. I clearly realized that he was entirely different from his followers, in that he concluded from his own thinking the things he wrote, so that his philosophy proceeded from his thinking, which he described, so that his terms were simply the words by which he described the field of thought he had explored. Thus he proceeded from thoughts to terms, that were later called scholastic, and by which his philosophy is characterized. I also realized that he thought from the delight of affection that prevailed and aroused him to thinking, so that it was his nature that he thought from feeling, and thus moved by delight, described his thoughts. Therefore he was at the right ear.
But his followers did not go from thought to terms, made into a science, but from such learned trivia, to thought - thus from darkness and dead things, to the light of thought, in which they then do not find light but darkness, nor thought but something lumpy and confused. From this they go to delight, which cannot exist with such minds except from a certain feeling that is not affection and thence the delight of thinking, but an external desire, such as the desire for reputation, and still more grossly, for distinctions above others acquired in various ways, or for profit - all of which mean nothing to those who think from affection and are thereby stirred with delight, and develop and produce such philosophical thought. This was the reason why Aristotle was at the right ear, and the rest at the left.
3949. Aristotle was then remitted into the state which he had when he first came into the world of spirits, but, what I wondered at, he applied himself to the right ear, and not to the left, and there spoke hoarsely [indeed], but soundly. I clearly perceived that he was altogether different from his followers, viz. in that he had developed from his own thought the things he had written, so that his philosophy had originated from [a ground of] thought which he clearly set forth, in such a way that his terms were only words by which he represented his scrutinized thoughts, and thus proceeded from thoughts to terms, which were thence called scholastic and by which his philosophy [is distinguished]. I then perceived also that he was prompted by a delight of affection which was predominant, and excited him to thought, so that it was his [genius] that he thought from affection, and thence under the impulse of delight and thus he described his [very] thoughts; wherefore he [applied himself] to the right ear. But his followers [proceeded] not from thought to terms, but from terms scientifically made, thus from mere [learned] dust [as it were] to thought, which is an inverted way, and thus from darkness and deadness to the light of thought, in which case they do not find light but darkness, nor [do they find] thought but a certain something lumpish and confused. Hence [they would proceed] to delight which cannot be given unless from a certain affection, which is not [with them] an affection and thence a delight of thinking, but an external cupidity, as of personal honor, and, more grossly still, [it is engaged in] from a regard to superior dignities, [to be attained] by different methods; and also with a view to gain; all which weigh not at all with those who are excited to think from affection and thence delight, and [accordingly] they form and put forth such [fruits of their study]. This was the reason why Aristotle was at the right, [while] the rest were at the left.
3949. Aristoteles tunc missus in statum, quem habuit cum primum in mundum spirituum venit, sed quod miratus, se applicuit ad dextram aurem, non ad sinistram, et ibi loquutus quoque rauce, sed sane; percepi clare quod alius prorsus ac ejus asseclae, quod nempe is ex cogitatione sua excluserit talia, quae scripsit, sic ut ejus philosophia prodierit ex cogitatione, quam descripsit, sic ut termini ejus essent solum voces, quibus cogitationes suas exploratas descripsit, et sic a cogitatione ivit ad terminos, qui dein dicti scholastici, ex quibus philosophia; tum1 quod ex delectatione affectionis, quae regnavit, et eum ad cogitandum excitavit, ita erat ejus quod ex affectione, et inde delectatione actus, cogitaverit, et cogitationes suas ita descripserit; quare is ad dextram aurem; at ejus asseclae, non ex cogitatione ad terminos [iverunt], sed ex terminis, qui scientia facti, ex tali pulvere ad cogitationem, quod est inversum, ita a tenebris et mortuis ad lucem cogitationis, in qua tunc non inveniunt lucem sed tenebras, nec cogitationem, sed quoddam grumosum, confusum; inde ad delectationem, quae [talibus] non dari potest nisi ex quadam affectione quae non est affectio et inde delectatio cogitandi sed cupiditas externa, sicut honoris sui, et crassius adhuc ob dignitates prae aliis diversis modis, tum ob lucrum, quae nulla sunt apud eos, qui ex affectione, et inde delectatione excitati cogitant, et talia formant et excludunt, haec causa erat, quod Aristoteles ad aurem dextram erat, caeteri ad sinistram.