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 The Jewish and the Christian conception of divine law as binding man to the performance of his moral obligations was not strongly characteristic of the Greek mind. But responsibility, without which conduct can have no ethical significance, was by no means foreign to Plato's system. In the myth of Er the soul has its choice of the lot of life, and its condition at the end of the earthly career is a requital for the deeds done in the body. Throughout Plato's writings the implications of personal merit or guilt are prominent.

It is a doctrine of virtue rather than of duty. He who sees the right and does not do it is a fool, but that is his matter. He is not bound by any moral law to be wise. If he is virtuous it is well; if not, so much the worse for him. Love of God is the essential of the Christian ethics; knowledge of the Good, of the Greek. To pursue the Good was virtue, and virtue he sets forth in world-wide contrast with vice. Plato's conception of justice, or right, was so exalted that some have thought he attained in later years an insight into the nature of conscience, or the Moral Faculty.

The Greek idea of beauty must be touched in passing. The wise life was a beautiful life. The Beautiful was an attribute of the Deity. They had the love of Beauty which Goethe possessed when he had become fascinated with the study of Greek art, and exclaimed, "The Beautiful is greater than the Good, for it includes the Good, and adds something to it." Plato calls the Beautiful the splendor of the True. The youth should learn to love beautiful forms, first a single form, then all beautiful forms and beauty wherever found; then he will turn to