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 intellect described by Aristotle remains, therefore, as pertinent to the Life of Reason as Plato’s idea of the good. Though less comprehensive (for it abstracts from all animal interests, from all passion and mortality), it is more adequate and distinct in the region it dominates. It expresses sublimely the goal of speculative thinking; which is none other than to live as much as may be in the eternal and to absorb and be absorbed in the truth.

The rest of ancient philosophy belongs to the decadence and rests in physics on eclecticism and in morals on despair. That creative breath which had stirred the founders and legislators of Greece no longer inspired their descendants. Helpless to control the course of events, they took refuge in abstention or in conformity, and their ethics became a matter of private economy and sentiment, no longer aspiring to mould the state or give any positive aim to existence. The time was approaching when both speculation and morals were to regard the other world; reason had abdicated the throne, and religion, after that brief interregnum, resumed it for long ages.

Such are the threads which tradition puts into the hands of an observer who at the present time might attempt to knit the Life of Reason ideally together. The problem is to unite a trustworthy conception of the conditions under which man lives with an adequate conception of his