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TWO:That "being a Netherlander" had become my stock-argument, and, as a matter of fact, it made me feel calmer. Quietly I made myself free of the surrounding crowd, in order to proceed on my way; but then they got hold of my arms and gently tried to induce me to go with them, so I had to speak more firmly to make them understand that they could not prevail on me. When at last I was able to resume my march, they looked back frequently, shaking their heads, and in their anxiety for me, their fellow-creature, they seemed to forget for a moment their own hardly bearable sorrows. If we interpret this doctrine, after the example of some of the ancients, to mean that any wrong-doing would be innocent and good, supposing it escaped detection, we shall probably be misconstruing Epicurus. What he seems to allude to is rather the case of strictly legal enactments, where, previously to law, the action need not have been particularly moral or immoral; where, in fact, the common agreement has established a rule which is not completely in harmony with the justice of nature. In short, Epicurus is protesting against the conception of injustice, which makes it consist in disobedience to political and social rules, imposed and enforced by public and authoritative sanctions. He is protesting, in other words, against the claims of the State upon the citizens for their complete obedience;71 against the old ideas of the divine sanctity and majesty of law as law; against theories like that maintained by contemporaries of Socrates, that there could be no such thing as an unjust law.143
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TWO:Again, the new position occupied by Mind as an intermediary between the world of reality and the world of appearance, tended more and more to obliterate or confuse the demarcations by which they had hitherto been separated. The most general headings under which it was usual to contrast them were, the One and the Many, Being and Nothing, the Same and the Different, Rest and Motion. Parmenides employed the one set of terms to describe his Absolute, and the other to describe the objects of vulgar belief. They also served respectively to designate the wise and the ignorant, the dialectician and the sophist, the knowledge of gods and the opinions of men; besides offering points of contact with the antithetical couples of Pythagoreanism. But Plato gradually found that the nature of Mind could not be understood without taking both points of view into account. Unity and plurality, sameness and difference, equally entered into its composition; although undoubtedly belonging to the sphere of reality, it was self264-moved and the cause of all motion in other things. The dialectic or classificatory method, with its progressive series of differentiations and assimilations, also involved a continual use of categories which were held to be mutually exclusive. And on proceeding to an examination of the summa genera, the highest and most abstract ideas which it had been sought to distinguish by their absolute purity and simplicity from the shifting chaos of sensible phenomena, Plato discovered that even these were reduced to a maze of confusion and contradiction by a sincere application of the cross-examining elenchus. For example, to predicate being of the One was to mix it up with a heterogeneous idea and let in the very plurality which it denied. To distinguish them was to predicate difference of both, and thus open the door to fresh embarrassments.
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TWO:
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