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 writer, and Socrates could write nothing consecutive. He cared for beautiful things and Socrates despised them. He was supremely concerned with the ordering of public affairs and the scheming of happier human relationships, while Socrates, heedless of heat and cold and the opinion of his fellow creatures, concentrated his mind upon a serene disillusionment. Life, said Socrates, was deception; only the Soul lived. Plato had a very great affection for this rugged old teacher, he found his method of the utmost value in disentangling and cleaning up opinions, and he made him the central figure of his immortal dialogues; but his own thoughts and disposition turned him altogether away from the sceptical attitude. In many of the dialogues the voice is the voice of Socrates, but the thought is the thought of Plato. Plato was living in a time of doubt and questioning about all human relationships. In the great days of Pericles, before 450 B.C., there seems to have been a complete satisfaction in Athens with social and political institutions. Then there seemed no reason for questioning. Men felt free; the community prospered; one suffered chiefly from jealousy. The History of Herodotus displays little or no dissatisfaction with Athenian political institutions.

But Plato, who was born about the time Herodotus died, and who grew up in the atmosphere of a disastrous war and great social distress and confusion, was from the first face to face with human discord and the misfit of human institutions. To that challenge his mind responded. One of his earlier works and his latest are bold and penetrating discussions of the possible betterment of social relations. Socrates had taught him to take nothing for granted, not even the common relations of husband and wife or parent and child. His Republic, the first of all Utopian books, is a young man's dream of a city in which human life is arranged according to a novel and a better plan; his last unfinished work, the Laws, is a discussion of the regulation of another such Utopia. There is much in Plato at which we cannot even glance here, but it is a landmark in this history, it is a new thing in the development of mankind, this appearance of the idea of wilfully and completely recasting human conditions. So far mankind has been living by tradition under the fear of the gods. Here is a man who says boldly to our race, and as if it were a quite reasonable and natural