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662 The book closes with a chapter on "Ethics" and one on "Law." The fundamental thought here is that our views in each sphere suffer from the prevalent dualism, for which, it is claimed, Christianity is largely responsible. If man recognized himself as both subject and object, if he knew that there was really nothing external to him as conscious, morality would cease to be regarded as a thing imposed by external authority, whether human or divine; it would be recognized, not as the abridgment of freedom, but as its realization. A unitary life of Hellenic, more than Hellenic, freedom and beauty will first begin for man, when he shall have attained a knowledge of his own nature. This is the part of the book which is least original, and also that which is least calculated to excite opposition, though of course only those will sympathize with the views expressed whose ethics are founded upon absolute idealism, and even of this class there are many who will vigorously deny that Christianity is hopelessly dualistic in the sense that the author claims.

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The results of philological and historical studies in pre-Sokratic philosophy during the last twenty years have been carefully brought together by Burnet, and presented to English readers in a form that leaves little to be desired. These studies have appeared in the philological and philosophical journals, dissertations, proceedings of societies, editions, etc., etc., and the collection and editing of them represents a great deal of painstaking work. But this is not all. Burnet has done students of the history of philosophy invaluable service by his suggestions and expositions, and there is not a chapter in his book which is not light-giving and fresh in treatment. Almost simultaneously (a little earlier) with Burnet's book the fifth edition (Erster Theil, erste Hälfte) of Zeller's Philosophie der Griechen appeared. This also takes note of the progress made in investigation during the fifteen years since the fourth edition. The views of this revered Nestor in the history of philosophy do not, however, detract from our interest in the English publication. It is interesting to get the views of a member of a younger generation of scholars, the more so when he comes from a different nation from the Berlin savant. Burnet is quite independent in his treatment of the period, and we find him all the while going counter to Zeller, though not always happily. In fact, he seems frequently to join issue with the younger investigators against Zeller, where the weight of evidence is overwhelmingly with the senior.