ONE:Prout looked keenly around him. He opened the back door into a yard that gave on to a lane at the back of the house. The bricks were damp and mossy, and on them was something that looked like the print of wheels. The door leading to the lane was wide, and on the edge on both sides something patchy glistened. Prout touched it with his fingers.

ONE:

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But the ageless order he sees

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Fallings from us, vanishings,We have this great advantage in dealing with Plato��that his philosophical writings have come down to us entire, while the thinkers who preceded him are known only through fragments and second-hand reports. Nor is the difference merely accidental. Plato was the creator of speculative literature, properly so called: he was the first and also the greatest artist that ever clothed abstract thought in language of appropriate majesty and splendour; and it is probably to their beauty of form that we owe the preservation of his writings. Rather unfortunately, however, along with the genuine works of the master, a certain number of pieces have been handed down to us under his name, of which some are almost universally admitted to be spurious, while the authenticity of others is a question on which the best scholars are still divided. In the absence of any very cogent external evidence, an immense amount of industry and learning has been expended on this subject, and the arguments employed on both sides sometimes make us doubt whether the reasoning powers of philologists are better developed than, according to Plato, were those of mathematicians in his time. The176 two extreme positions are occupied by Grote, who accepts the whole Alexandrian canon, and Krohn, who admits nothing but the Republic;115 while much more serious critics, such as Schaarschmidt, reject along with a mass of worthless compositions several Dialogues almost equal in interest and importance to those whose authenticity has never been doubted. The great historian of Greece seems to have been rather undiscriminating both in his scepticism and in his belief; and the exclusive importance which he attributed to contemporary testimony, or to what passed for such with him, may have unduly biassed his judgment in both directions. As it happens, the authority of the canon is much weaker than Grote imagined; but even granting his extreme contention, our view of Plato��s philosophy would not be seriously affected by it, for the pieces which are rejected by all other critics have no speculative importance whatever. The case would be far different were we to agree with those who impugn the genuineness of the Parmenides, the Sophist, the Statesman, the Phil��bus, and the Laws; for these compositions mark a new departure in Platonism amounting to a complete transformation of its fundamental principles, which indeed is one of the reasons why their authenticity has been denied. Apart, however, from the numerous evidences of Platonic authorship furnished by the Dialogues themselves, as well as by the indirect references to them in Aristotle��s writings, it seems utterly incredible that a thinker scarcely, if at all, inferior to the master himself��as the supposed imitator must assuredly have been��should have consented to let his reasonings pass current under a false name, and that, too, the name of one whose teaching he in some respects controverted; while there is a further difficulty in assuming that his existence could pass unnoticed at a period marked by intense literary and philosophical activity. Readers who177 wish for fuller information on the subject will find in Zeller��s pages a careful and lucid digest of the whole controversy leading to a moderately conservative conclusion. Others will doubtless be content to accept Prof. Jowett��s verdict, that ��on the whole not a sixteenth part of the writings which pass under the name of Plato, if we exclude the works rejected by the ancients themselves, can be fairly doubted by those who are willing to allow that a considerable change and growth may have taken place in his philosophy.��116 To which we may add that the Platonic dialogues, whether the work of one or more hands, and however widely differing among themselves, together represent a single phase of thought, and are appropriately studied as a connected series.Logical division is, however, a process not fully represented by any fixed and formal distribution of topics, nor yet is it equivalent to the arrangement of genera and species according to their natural affinities, as in the admirable systems of Jussieu and Cuvier. It is something much more flexible and subtle, a carrying down into the minutest detail, of that psychological law which requires, as a condition of perfect consciousness, that feelings, conceptions, judgments, and, generally speaking, all mental modes should be apprehended together with their contradictory opposites. Heracleitus had a dim perception of this truth when he taught the identity of antithetical couples, and it is more or less vividly illustrated by all Greek classic literature after him; but Socrates seems to have been the first who transformed it from a law of existence into a law of cognition; with him knowledge and ignorance, reason and passion, freedom and slavery, virtue, and vice, right and wrong (πολλ?ν ?νομ?των μορφ? μ?α) were apprehended in inseparable connexion, and were employed for mutual elucidation, not only in broad masses, but also through their last subdivisions, like the delicate adjustments of light and shade on a Venetian canvas. This method of classification by graduated descent and symmetrical contrast, like the whole dialectic system of which it forms a branch, is only suited to the mental phenomena for which it was originally devised; and Hegel committed a fatal error when he applied it to explain the order of external coexistence and succession. We have already touched on the essentially subjective character of the Socratic definition, and148 we shall presently have to make a similar restriction in dealing with Socratic induction. With regard to the question last considered, our limits will not permit us, nor, indeed, does it fall within the scope of our present study, to pursue a vein of reflection which was never fully worked out either by the Athenian philosophers or by their modern successors, at least not in its only legitimate direction.