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TWO: TWO:VII.In this connexion we may deal with the question whether the philosophy of Plotinus is properly described as a pantheistic system. Plotinus was certainly not a pantheist in the same sense as Spinoza and Hegel. With him, the One and the All are not identical; although impersonal and unconscious, his supreme principle is not immanent in the universe, but transcends and creates it: the totality of things are dependent on it, but it is independent of them. Even were we to assume that the One is only ideally distinct from the existence which it causes, still the Nous would remain separate from the world-soul, the higher Soul from Nature, and, within the sphere of Nature herself, Matter would continue to be perpetually breaking away from Form, free-will would be left in unreconciled hostility to fate. Once, and once only, if we remember rightly, does our philosopher rise to the modern conception of the universe as an absolute whole whose parts347 are not caused but constituted by their fundamental unity, and are not really separated from one another in Nature, but only ideally distinguished in our thoughts. And he adds that we cannot keep up this effort of abstraction for long at a time; things escape from us, and return to their original unity.517 With Plotinus himself, however, the contrary was true: what he could not keep up was his grasp on the synthetic unity of things. And he himself supplies us with a ready explanation why it should be so, when he points to the dividing tendency of thought as opposed to the uniting tendency of Nature. What he and the other Hellenic thinkers wanted above all, was to make the world clear to themselves and to their pupils, and this they accomplished by their method of serial classification, by bringing into play what we have often spoken of as the moments of antithesis, mediation, and circumscription, Stoicism also had just touched the pantheistic idea, only to let it go again. After being nominally identified with the world, the Stoic God was represented as a designing intelligence, like the Socratic God��an idea wholly alien from real pantheism. TWO:"Now, you scoundrel, come out," she cried.There was a score of guests in the drawing-room, all laughing and chatting together. Hetty was there also, looking, to Bruce's eyes, the sweetest and prettiest of them all. She owed nothing to artificial beauty. TWO:Yet, if the conception of unity was gaining ground, the conceptions of purpose and vitality must have been growing weaker as the triumph of brute force prolonged itself without limit or hope of redress. Hence Stoicism in its later form shows a tendency to dissociate the dynamism of Heracleitus from the teleology of Socrates, and to lean on the former rather than on the latter for support. One symptom of this changed attitude is a blind worship of power for its own sake. We find the renunciation of pleasure and the defiance of pain appreciated more from an aesthetic than from an ethical point of view; they are exalted almost in the spirit of a Red Indian, not as means to higher ends, but as manifestations of unconquerable strength; and sometimes the highest sanction of duty takes the form of a morbid craving for applause, as if the universe were an amphitheatre and life a gladiatorial game.102