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 56 was a philosophy of men, who having cast off all illusions, and the childishness of despair among them, were minded to endure in patience whatever conditions the cosmic process might create, so long as those conditions were compatible with the progress towards virtue, which alone, for them, conferred a worthy object on existence. There is no note of despair in the stoical declaration that the perfected 'wise man' is the equal of Zeus in everything but the duration of his existence. And, in my judgment there is as little pride about it—often as it serves for the text of discourses on stoical arrogance. Grant the stoical postulate that there is no good except virtue; grant that the perfected wise man is altogether virtuous, in consequence of being guided in all things by the reason, which is an effluence of Zeus and there seems no escape from the stoical conclusion.

Note 17 (p. 28).

Our 'Apathy' carries such a different set of connotations from its Greek original that I have ventured on using the latter as a technical term.

Note 18 (p. 29).

Many of the stoical philosophers recommended their disciples to take an active share in public affairs; and in the Roman world, for several centuries, the best public men were strongly inclined to Stoicism. Nevertheless, the logical tendency of Stoicism seems to me to be fulfilled only in such men as Diogenes and Epictetus.

Note 19 (p. 33).

Of course, strictly speaking, social life and the ethical process in virtue of which it advances towards perfection, are part and parcel of the general process of evolution, just as the gregarious habit of innumerable plants and animals, which has been of immense advantage to them, is so. A hive of bees is an organic polity, a society in which the part played by each member is determined by organic necessities. Queens, workers, and drones, are, so to speak, castes, divided from one another by marked physical barriers. Among birds and mammals, societies are formed, of