Plato speaks of the existence of forms, however, different of Aristotle. For that one the forms were in another dimension, while this creates that the forms non-separable were contained in the things. We can say then that, Plato sees the way form transcendente while Aristotle, its disciple, sees of form imanente to it. 3. For even more details, read what Richard Parsons says on the issue. The critical one of AristtelesDepois to display the thought of the previous philosophers it, Aristotle makes its critical one first pointing the fact of such thinkers to have if neglected in not mentioning of clear form the causes, neglecting of the final cause still more that in the doctrine aristotelian it consists to be the cause most important of the philosophy of the nature. Visa to be all the things in constant to devir, according to estagirita, must have something that always was, thought of the thought, pure act, the first engine. That is, the constant come-the-to be of the ticket of the power, that is the potentiality state (possibility), to the act, demands a immovable engine. How much to the final cause for which all the things tend, the philosophers until had neglected then it, therefore Aristotle if shows innovator and displays how much its thesis perfected the problem of the causes.
For it what in last analysis he makes the things to be what they are is the purpose for which had been born, that is, the internal structure of each thing depends on its end. Finally we understand the reason of the great influence of the thought of Aristotle in the Christian theology perceived more clearly in the teosofia of Toms de Aquino, more necessarily in its five logical tests of the existence of God, where the theologian uses the aristotelian philosophy of the causes to base its arguments concerning the existence of Deus.Fica clearly that the final cause and the immovable engine idealized by Aristotle based the religious dogmas for all average age, being reviewed in the humanismo, until the iluminismo, period where the scientific revolution of the new routes to the philosophy, and consequentemente the religion.