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FORE:From this grand synthesis, however, a single element was omitted; and, like the uninvited guest of fairy tradition, it proved strong enough singly to destroy what had been constructed by the united efforts of all the rest. This was the sceptical principle, the critical analysis of ideas, first exercised by Protagoras, made a new starting-point by Socrates, carried to perfection by Plato, supplementing experience with Aristotle, and finally proclaimed in its purity as the sole function of philosophy by an entire school of Greek thought.CHAPTER XL. ANOTHER COIL. 100 GB
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THREE:

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THREE:We are now in a position to understand how far Epicurus was justified in regarding the expectation of immortality as a source of dread rather than of consolation. In this respect also, the survival of the fittest has determined that human92 nature shall not look forward with satisfaction to the termination of its earthly existence. Were any race of men once persuaded that death is the passage to a happier world, it would speedily be replaced by competitors holding a belief better adapted to the conditions of terrestrial duration. Hence, practically speaking, the effect of religious dogmas has been to make death rather more dreaded than it would have been without their aid; and, as already observed, their natural tendency has been powerfully stimulated by the cupidity of their professional expositors. The hope of heaven, to exist at all, must be checked by a considerably stronger apprehension of hell. There is a saying in America that the immortality of the soul is too good to be true. We suspect that the immortality in which most religious Americans still believe hardly deserves such a compliment; but it accurately expresses the incredulity with which a genuine message of salvation would be received by most men; and this explains why Universalism, with the few who have accepted it, is but the transition stage to a total rejection of any life beyond the grave. No doubt, in the first flush of fanaticism, the assurance of an easy admission to paradise may do much to win acceptance for the religion which offers it; but when such a religion ceases to make new conquests, its followers must either modify their convictions, or die out under the competition of others by whom mortal life is not held so cheap.230

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To appreciate the labours of Plotinus, we must, first of all, compare his whole philosophic method with that of his predecessors. Now, Zeller himself has shown quite clearly that in reach of thought, in power of synthesis, in accuracy of reasoning, not one of these can be compared to the founder of Neo-Platonism for a single moment.507 We may go still further and declare with confidence that no philosopher of equal speculative genius had appeared in Hellas since Chrysippus, or, very possibly, since Aristotle. The only ground for disputing his claims to take rank with the great masters of Hellenic thought seems to be that his system culminates on the objective side in something which lies beyond existence, and on the subjective side in a mystical ecstasy which is the negation of reason. We have shown, however, that if the One is represented as transcending reality, so also is the Idea of Good which corresponds to it in Platos scheme; and that343 the One is reached if not grasped by a process of reasoning which, although unsound, still offers itself as reasoning alone, and moves in complete independence of any revelation or intuition such as those to which the genuine systems of mysticism so freely resort.All these, however, are mere questions of detail. It is on a subject of the profoundest philosophical importance that Aristotle differs most consciously, most radically, and most fatally from his predecessors. They were evolutionists, and he was a stationarist. They were mechanicists, and he was a teleologist. They were uniformitarians, and he was a dualist. It is true that, as we mentioned at the beginning of this chapter, Mr. Edwin Wallace makes him recognise the genesis of things by evolution and development, but the meaning of this phrase requires to be cleared up. In one sense it is, of course, almost an identical proposition. The genesis of things must be by genesis of some kind or other. The great question is, what things have been evolved, and how have they been evolved? Modern science tells us, that not only have all particular aggregates of matter and motion now existing come into being within a finite period of time, but also that the specific types under which we arrange those aggregates have equally been generated; and that their characteristics, whether structural or functional, can only be understood by tracing out their origin and history. And it further teaches us that the properties of every aggregate result from the properties of its ultimate elements, which, within the limits of our experience, remain absolutely unchanged. Now, Aristotle taught very nearly the contrary of all this. He believed that the cosmos, as we now know it, had existed, and would continue to exist, unchanged through all eternity. The sun, moon, planets, and stars, together with the orbs containing them, are composed of an absolutely ungenerable, incorruptible substance. The earth, a cold, heavy, solid sphere, though liable to superficial changes, has always occupied its present position in the centre of the universe.317 The specific forms of animal lifeexcept a few which are produced spontaneouslyhave, in like manner, been preserved unaltered through an infinite series of generations. Man shares the common lot. There is no continuous progress of civilisation. Every invention and discovery has been made and lost an infinite number of times. Our philosopher could not, of course, deny that individual living things come into existence and gradually grow to maturity; but he insists that their formation is teleologically determined by the parental type which they are striving to realise. He asks whether we should study a thing by examining how it grows, or by examining its completed form: and Mr. Wallace quotes the question without quoting the answer.203 Aristotle tells us that the genetic method was followed by his predecessors, but that the other method is his. And he goes on to censure Empedocles for saying that many things in the animal body are due simply to mechanical causation; for example, the segmented structure of the backbone, which that philosopher attributes to continued doubling and twistingthe very same explanation, we believe, that would be given of it by a modern evolutionist.204 Finally, Aristotle assumes the only sort of transformation which we deny, and which Democritus equally deniedthat is to say, the transformation of the ultimate elements into one another by the oscillation of an indeterminate matter between opposite qualities.6. To meet the conditions of rotation in the wheel, and to facilitate the escape of the water without dragging, after it has expended its force upon the vanes, the reversed curves of the turbine is the best-known arrangement.
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