THREE:Punctuality costs nothing, and buys a great deal; a learner who reaches the shop a quarter of an hour before starting time, and spends that time in looking about, manifests thereby an interest in the work, and avails himself of an important privilege, one of the most effectual in gaining shop knowledge. Ten minutes spent in walking about, noting the changes wrought in the work from day to day, furnishes constant material for thought, and acquaints a learner with many things which would otherwise escape attention. It requires, however, no little care and discrimination to avoid a kind of resentment which workmen feel in having their work examined, especially if they have met with an accident or made a mistake, and when such inspection is thought to be [168] prompted by curiosity only. The better plan in such cases is to ask permission to examine work in such a way that no one will hear the request except the person addressed; such an application generally will secure both consent and explanation.Once more, looking at the whole current of Greek philosophy, and especially the philosophy of mind, are we entitled to say that it encouraged, if it did not create, those other forms of individualism already defined as mutinous criticism on the part of the people, and selfish ambition on the part of its chiefs? Some historians have maintained that there was such a connexion, operating, if not directly, at least through a chain of intermediate causes. Free thought destroyed religion, with religion fell morality, and with morality whatever restraints had hitherto kept anarchic tendencies of every description within bounds. These are interesting reflections; but they do not concern us here, for the issue raised by Hegel is entirely different. It matters nothing to him that Socrates was a staunch252 defender of supernaturalism and of the received morality. The essential antithesis is between the Socratic introspection and the Socratic dialectics on the one side, and the unquestioned authority of ancient institutions on the other. If this be what Hegel means, we must once more record our dissent. We cannot admit that the philosophy of subjectivity, so interpreted, was a decomposing ferment; nor that the spirit of Plato��s republic was, in any case, a protest against it. The Delphic precept, ��Know thyself,�� meant in the mouth of Socrates: Let every man find out what work he is best fitted for, and stick to that, without meddling in matters for which he is not qualified. The Socratic dialectic meant: Let the whole field of knowledge be similarly studied; let our ideas on all subjects be so systematised that we shall be able to discover at a moment��s notice the bearing of any one of them on any of the others, or on any new question brought up for decision. Surely nothing could well be less individualistic, in a bad sense, less anti-social, less anarchic than this. Nor does Plato oppose, he generalises his master��s principles; he works out the psychology and dialectic of the whole state; and if the members of his governing class are not permitted to have any separate interests in their individual capacity, each individual soul is exalted to the highest dignity by having the community reorganised on the model of its own internal economy. There are no violent peripeteias in this great drama of thought, but everywhere harmony, continuity, and gradual development.

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THREE:Our personality, says the Alexandrian philosopher, cannot be a property of the body, for this is composed of parts, and is in a state of perpetual flux. A man��s self, then, is his soul; and the soul cannot be material, for the ultimate elements of matter are inanimate, and it is inconceivable that animation and reason should result from the aggregation of particles which, taken singly, are destitute of both; while, even were it possible, their disposition in a certain order would argue the presence of an intelligence controlling them from without. The Stoics themselves admit the force of these considerations, when they attribute reason to the fiery element or vital breath by which, according to them, all things are shaped. They do, indeed, talk about a certain elementary disposition as the principle of animation, but this disposition is either identical with the matter possessing it, in which case the difficulties already mentioned recur, or distinct from it, in which case the animating principle still remains to be accounted for. Reach Us Below:

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