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FORE:��I��ll wait for the yacht,�� Sandy said, accompanying them. ��Mrs. Everdail will be glad to see what I discovered.��"You won't, I don't guess, if it was the citizens' own wish," insisted the indomitable one. "You wouldn't be gone more than two days at the outside. And a big party of us will go with you."

FORE:As a universal philosophy, the theory of Development,428 like every other modern idea, has only been permitted to manifest itself in combination with different forms of the old scholasticism. The whole speculative movement of our century is made up of such hybrid systems; and three, in particular, still divide the suffrages of many thinking men who have not been able entirely to shake off the influence of reactionary ideas. These are the systems of Hegel, of Comte, and of Mr. Herbert Spencer. In each, the logic and metaphysics inherited from Greek thought are variously compounded with the new science. And each, for that very reason, serves to facilitate the transition from one to the other; a part analogous to that played among the Greeks themselves by the vast constructions of Plato and Aristotle, or, in an age of less productivity, by the Stoic and Alexandrian philosophies.

FORE:The man, before he sank again into silence, uttered one word��or half a word:The sun was now high and blazing down into the one street of the mud settlement. The enlisted men[Pg 116] were angry that Landor, fearing they, too, would be led astray into dives, would not dismount them. Sitting still in the full sun, when even in the shade the mercury is many degrees above the hundreds, is not calculated to improve the disposition. But at length the volunteers were herded together. The thirty-five promised had dwindled to eight, and Foster was not of the number. He came lurching up at the last moment to explain that he would be unable to go. His wife was in hysterics, he said.

FORE:

FORE:The man stared, amazed, either incredulous or not quite understanding.

FORE:Climbing onto the amphibian and dressing, he considered that matter without arriving at any workable solution.

FORE:

FORE:Thus, so far as was possible in such altered circumstances, did the Renaissance of the second century reproduce the271 intellectual environment from which Plato��s philosophy had sprung. In literature, there was the same attention to words rather than to things; sometimes taking the form of exact scholarship, after the manner of Prodicus; sometimes of loose and superficial declamation, after the manner of Gorgias. There was the naturalism of Hippias, elaborated into a system by the Stoics, and practised as a life by the new Cynics. There was the hedonism of Aristippus, inculcated under a diluted form by the Epicureans. There was the old Ionian materialism, professed by Stoics and Epicureans alike. There was the scepticism of Protagoras, revived by Aenesid��mus and his followers. There was the mathematical mysticism of the Pythagoreans, flourishing in Egypt instead of in southern Italy. There was the purer geometry of the Alexandrian Museum, corresponding to the school of Cyr��n��. On all sides, there was a mass of vague moral preaching, without any attempt to exhibit the moral truths which we empirically know as part of a comprehensive metaphysical philosophy. And, lastly, there was an immense undefined religious movement, ranging from theologies which taught the spirituality of God and of the human soul, down to the most irrational and abject superstition. We saw in the last chapter how, corresponding to this environment, there was a revived Platonism, that Platonism was in fact the fashionable philosophy of that age, just as it afterwards became the fashionable philosophy of another Renaissance thirteen centuries later. But it was a Platonism with the backbone of the system taken out. Plato��s thoughts all centred in a carefully considered scheme for the moral and political regeneration of society. Now, with the destruction of Greek independence, and the absorption everywhere of free city-states into a vast military empire, it might seem as if the realisation of such a scheme had become altogether impracticable. The Republic was, indeed, at that moment realising itself under a form adapted to the altered exigencies of the time; but no Platonist could as yet recognise272 in the Christian Church even an approximate fulfilment of his master��s dream. Failing any practical issue, there remained the speculative side of Plato��s teaching. His writings did not embody a complete system, but they offered the materials whence a system could be framed. Here the choice lay between two possible lines of construction; and each had, in fact, been already attempted by his own immediate disciples. One was the Pythagorean method of the Old Academy, what Aristotle contemptuously called the conversion of philosophy into mathematics. We saw in the last chapter how the revived Platonism of the first and second centuries entered once more on the same perilous path, a path which led farther and farther away from the true principles of Greek thought, and of Plato himself when his intellect stood at its highest point of splendour. Neo-Pythagorean mysticism meant an unreconciled dualism of spirit and matter; and as the ultimate consequence of that dualism, it meant the substitution of magical incantations and ceremonial observances for the study of reason and virtue. Moreover, it readily allied itself with Oriental beliefs, which meant a negation of natural law that the Greeks could hardly tolerate, and, under the form of Gnostic pessimism, a belief in the inherent depravity of Nature that they could not tolerate at all.

FORE:Then his attention was fixed and his mind became mystified.On the other hand, this substitution of the social for the personal integer involves a corresponding change in the398 valuation of individual happiness. What the passions had been to later Greek philosophy, that the individual soul became to Hobbes, something essentially infinite and insatiable, whose desires grow as they are gratified, whose happiness, if such it can be called, is not a condition of stable repose but of perpetual movement and unrest.556 Here, again, the analogy between physics and ethics obtains. In both, there was an original opposition between the idea of a limit and the idea of infinite expansion. Just as, among the earlier Greek thinkers, there was a physical philosophy of the infinite or, as its impugners called it, the indefinite, so also there was, corresponding to it, a philosophy of the infinite or indefinite in ethics, represented, not indeed by professional moralists, but by rhetoricians and men of the world. Their ideal was not the contented man, but the popular orator or the despot who revels in the consciousness of power��the ability to satisfy his desires, whatever they may be. And the extreme consequence of this principle is drawn by Plato��s Callicles when he declares that true happiness consists in nursing one��s desires up to the highest point at which they can be freely indulged; while his ideal of character is the superior individual who sets at naught whatever restraints have been devised by a weak and timid majority to protect themselves against him.

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