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FORE:Here, then, are three main points of distinction between our philosopher and his precursors, the advantage being, so far, entirely on their side. He did not, like the Ionian physiologists, anticipate in outline our theories of evolution. He held that the cosmos had always been, by the strictest necessity, arranged in the same manner; the starry revolutions never changing; the four elements preserving a constant balance; the earth always solid; land and water always distributed according to their present proportions; living321 species transmitting the same unalterable type through an infinite series of generations; the human race enjoying an eternal duration, but from time to time losing all its conquests in some great physical catastrophe, and obliged to begin over again with the depressing consciousness that nothing could be devised which had not been thought of an infinite number of times already; the existing distinctions between Hellenes and barbarians, masters and slaves, men and women, grounded on everlasting necessities of nature. He did not, like Democritus, distinguish between objective and subjective properties of matter; nor admit that void space extends to infinity round the starry sphere, and honeycombs the objects which seem most incompressible and continuous to our senses. He did not hope, like Socrates, for the regeneration of the individual, nor, like Plato, for the regeneration of the race, by enlightened thought. It seemed as if Philosophy, abdicating her high function, and obstructing the paths which she had first opened, were now content to systematise the forces of prejudice, blindness, immobility, and despair.

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