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ONE:On his return, the contentions regarding pulling down old St. Paul's were rife as ever; but the following year the fire occurred, and Wren was commissioned to make a plan for the rebuilding of the City. He proposed to restore it on a regular plan, with wide streets and piazzas, and for the banks of the river to be kept open on both sides with spacious quays. But these designs were defeated by the ignorance and selfishness of the inhabitants and traders, and the banks of the Thames became once more blocked up with wharves and warehouses, narrow and winding lanes; and Wren could only devote his architectural talent to the churches, the Royal Exchange, and Custom House. These latter buildings were completed in the three following years; they have since both been burnt down and rebuilt. Temple Bar, a hideous erection, was finished in the fourth year, 1670. All this time the commencement of the new St. Paul's was impeded by the attempts of the commissioners to restore the old tumbling fabric, and it was only by successive fallings-in of the ruins that they were compelled to allow Wren to remove the whole decayed mass, and clear the ground for the foundations of his cathedral. These were laid in 1675, nine years after the fire, and the building was only terminated in thirty-five years, the stone on the summit of the lantern being laid by Wren's son, Christopher, 1710. The choir, however, had been opened for divine service in 1697, in the twenty-second year of the erection.Nevertheless, in each case, subjective idealism had the effect of concentrating speculation, properly so called, on ethical and practical interests. Locke struck the keynote of eighteenth century philosophy when he pronounced morality to be ��the proper science and business of mankind in general.��574 And no sooner had morality come to the front than the significance of ancient thought again made itself apparent. Whether through conscious imitation, or because the same causes brought about the same effects, ethical enquiries moved along the lines originally laid down in the schools of Athens. When rules of conduct were not directly referred to a divine revelation, they were based either on a supposed law of Nature, or on the necessities of human happiness, or on some combination of the two. Nothing is more characteristic of422 the eighteenth century than its worship of Nature. Even the theology of the age is deeply coloured by it; and with the majority of those who rejected theology it became a new religion. But this sentiment is demonstrably of Greek origin, and found its most elaborate, though not its most absolute, expression in Stoicism. The Stoics had inherited it from the Cynics, who held the faith in greater purity; and these, again, so far as we can judge, from a certain Sophistic school, some fragments of whose teaching have been preserved by Xenophon and Plato; while the first who gave wide currency to this famous abstraction was, in all probability, Heracleitus. To the Stoics, however, is due that intimate association of naturalism with teleology which meets us again in the philosophy of the last century, and even now wherever the doctrine of evolution has not been thoroughly accepted. It was assumed, in the teeth of all evidence, that Nature bears the marks of a uniformly beneficent design, that evil is exclusively of human origin, and that even human nature is essentially good when unspoiled by artificial restrictions.