Sublime

a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong—acting the part of a good man or of a bad.

Only after many struggles of thought does the individual assert his right as a moral being. In early ages he is not ONE, but one of many, the citizen of a State which is prior to him; and he has no notion of good or evil apart from the law of his country or the creed of his church. And to this type he is constantly tending to revert, whenever the i

virtue is not given by money, but that from virtue comes money and every other good of man, public as well as private.

“Platonism,” he says, “is part of the vital structure of Christian theology, with which no other philosophy, I venture to say, can work without friction.” There is, he says, an “utter impossibility of excising Platonism from Christianity without tearing Christianity to pieces.” He points out that Saint Augustine speaks of Plato’s system as “the mos

the tale of Troy and the legend of Arthur;

for to the good poor man old age cannot be a light burden, nor can a bad rich man ever have peace with himself.

I am that gadfly which God has attached to the state, and all day long and in all places am always fastening upon you, arousing and persuading and reproaching you.

The philosopher is depicted as the man who is, above all, pure and therefore free.

I am better off than he is,— for he knows nothing, and thinks that he knows; I neither know nor think that I know.