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 the general truth of the assertion, which Plato attributes to him in the Apologia, that he felt a divine vocation to examine himself by questioning other men. He was really doing for Athenians, whether they would or no, what the sophist professed to do for his adherents, and what such men as Protagoras and Prodicus had actually done in part. One obvious difference was that he would take no fee. But there was another and more deep-lying difference, which distinguished him not only from the contemporary sophists but from the thinkers of the previous age. This was the Socratic attitude of inquiry. The sceptical movement had confused men's notions as to the value of ethical ideas. If “right is one thing in Athens and another in Sparta, why strive to follow right rather than expediency? The laws put restraint on nature, which is prior to them. Then why submit to law?” And the ingenuities of rhetoric had stirred much unmeaning disputation. Every case seemed capable of being argued in opposite ways. Even on the great question of the ultimate constitution of things, the conflicting theories of absolute immutability and eternal change appeared to be equally irrefragable and equally untenable. Men's minds had been confused by contradictory voices—one crying “All is motion,” another “All is rest”; one “The absolute is unattainable,” another “The relative alone is real”; some upholding a vague sentiment of traditional right, while some declared for arbitrary convention and some for the law “of nature.” Some held that virtue was spontaneous, some that it was due to training, and some paradoxically denied that either vice or falsehood had any meaning. The faith of Socrates, whether instinctive or inspired, remained untroubled by these jarring tones. He did not ask “Is virtue a reality?”or “Is goodness a delusion?” But, with perfect confidence that there was an answer, he asked himself and others “What is it?” ; or, more particularly, as Xenophon testifies, “What is a state? What is a statesman? What is just? What is unjust? What is government? What is it to be a ruler of men?” In this form of question, however simple, the originality of Socrates is typified; and by means of it he laid the first stone, not only of the fabric of ethical philosophy, but of scientific method, at least in ethics, logic and psychology. Socrates never doubted that if men once knew what was best, they would also do it. They erred, he thought, from not seeing the good, and not because they would not follow it if seen. This is expressed in the Socratic dicta: “Vice is ignorance,” “Virtue is knowledge.” This lifelong work of Socrates, in which the germs of ethics, psychology and logic were contained, was idealized, developed, dramatized—first embodied and then extended beyond its original scope—in the writings of Plato, which may be described as the literary outcome of the profound impression made by Socrates upon his greatest follower. These writings (in pursuance of the importance given by Socrates to conversation) are all cast in the form of imaginary dialogue. But in those which are presumably the latest in order of composition this imaginative form interferes but little with the direct expression of the philosopher's own thoughts. The many-coloured veil at first inseparable from the features is gradually worn thinner, and at last becomes almost imperceptible.

Plato's philosophy, as embodied in his dialogues, has at once an intellectual and a mystical aspect; and both are dominated by a pervading ethical motive. In obeying the Socratic impulse, his speculative genius absorbed and harmonized the various conceptions which were present in contemporary thought, bringing them out of their dogmatic isolation into living correlation with one another, and with the life and experience of mankind. His poetical feeling and imagination, taking advantage of Pythagorean and Orphic suggestions, surrounded his abstract reasonings with a halo of mythology which made them more fascinating, but also more difficult for the prosaic intellect to comprehend. Convinced through the conversations of Socrates that truth and good exist and that they are inseparable, persuaded of the unity of virtue and of its dependence upon knowledge, he set forth upon a course of inquiry,

in which he could not rest until the discrepancies of ordinary thinking were not only exposed but accounted for, and resolved in relation to a comprehensive theory. In this “pathway towards reality,” from the consideration of particular virtues he passed to the contemplation of virtue in general, and thence to the nature of universals, and to the unity of knowledge and being. Rising still higher on the road of generalization, he discussed the problem of unity and diversity, the one and the many. But in these lofty speculations the facts of human experience were not lost to view. The one, the good, the true, is otherwise regarded by him as the moral ideal, and this is examined as realized both in the individual and in the state. Thus ethical and political speculations are combined. And as the method of inquiry is developed, the leading principles both of logic and of psychology become progressively more distinct and clear. Notwithstanding his high estimate of mathematical principles, to him the type of exactness and certitude, Plato contributed little directly to physical science. Though he speaks with sympathy and respect of Hippocrates, he had no vocation for the patient inductive observation of natural processes, through which the Coan physicians, though they obtained few lasting results, yet founded a branch of science that was destined to be beneficently fruitful. And he turned scornfully aside from the Atomists, Leucippus and Democritus, whose first principle, the basis of so much in modern physics, appeared to him to be tainted with materialism. Yet his discursive thought, as in later years he held high intercourse with Archytas and other contemporary minds, could not fail, unlike his master's, to include a theory of the Cosmos in its purview. In this regard, however, the poet-philosopher brought imagination to the aid of reason, thus creating a new mythology, of which the Timaeus is the most conspicuous example.

Amidst great diversity, both of subject and of treatment, Plato's dialogues are pervaded by two dominant motives, a passion for human improvement and a persistent faith in the power and supremacy of mind. What is commonly known as his doctrine of Ideas is only one phase in a continuous progress towards the realization of a system of philosophy in which the supreme factor is reason guiding will. But the objectivity, which from the first was characteristic of all Greek thinking, and his own power of poetic presentation, obscured for a time, even for Plato himself, the essential spirituality of his conceptions, and at one time even threatened to arrest them at a stage in which the universal was divorced from the particular, the permanent from the transient, being from becoming, and in which the first principles of reality were isolated from one another as well as from the actual world. Gradually the veil was lifted, and the relation between the senses and the intellect, phenomena and general laws, the active and the contemplative powers, came to be more clearly conceived. The true nature of abstraction and generalization, and of predication and inference, began to be discerned, and speculation was verified through experience. The ideas were seen as categories, or forms of thought, under which the infinite variety of natural processes might be comprised. And thus the dialogues present, as in a series of dissolving views, a sort of model or compendium of the history of philosophy. Plato's system is nowhere distinctly formulated, nor are the views put forward in his dialogues always consistent with each other, but much especially of his later thought is systematized, and as it were crystallized in the treatises of Aristotle; by whom the point of view which Plato had approached, but not finally attained, was made the starting-point for more precise metaphysical determinations and carried into concrete theories having the stamp of a more rigid logical method. The departments of ethics and politics, of dialectic and of psychology, of physics and metaphysics, thus came to be more clearly distinguished, but something was lost of the unity and intensity of spiritual insight which had vitalized these various elements, and fused them in a dynamic harmony.

The student of philosophy, whatever may be the modern system to which he is most inclined, sensational, intuitional, conceptional, transcendental, will find his account in returning