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TWO:In absolute value, Neo-Platonism stands lowest as well as last among the ancient schools of thought. No reader who has followed us thus far will need to be reminded how many valuable ideas were first brought to light, or reinforced with new arguments and illustrations by the early Greek thinkers, by the Sophists and Socrates, by Plato and Aristotle, by the Stoics, Epicureans, and Sceptics, and by the moralists of the Roman empire. On every subject of speculation that can be started, we continue to ask, like Plotinus himself, what the ��blessed ancients�� had to say about it;501 not, of course, because they lived a long time ago, but because they came first, because they said what they had to say with the unique charm of original discovery, because they were in more direct contact than we are, not, indeed, with the facts, but with the336 phenomena of Nature and life and thought. It is true that we have nothing more to learn from them, for whatever was sound in their teaching has been entirely absorbed into modern thought, and combined with ideas of which they did not dream. But until we come to Hume and his successors, there is nothing in philosophical literature that can be compared to their writings for emancipating and stimulating power; and, perhaps, when the thinkers of the last and present centuries have become as obsolete as Bacon and Descartes are now, those writings will continue to be studied with unabating zeal. Neo-Platonism, on the other hand, is dead, and every attempt made to galvanise it into new life has proved a disastrous failure. The world, that is to say the world of culture, will not read Plotinus and his successors, will not even read the books that are written about them by scholars of brilliant literary ability like MM. Vacherot and Jules Simon in France, Steinhart and Kirchner in Germany.502

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TWO:

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TWO:In studying the growth of philosophy as an historical evolution, repetitions and anticipations must necessarily be of frequent occurrence. Ideas meet us at every step which can only be appreciated when we trace out their later developments, or only understood when we refer them back to earlier and half-forgotten modes of thought. The speculative tissue is woven out of filaments so delicate and so complicated that it is almost impossible to say where one begins and the other ends. Even conceptions which seem to have been transmitted without alteration are constantly acquiring a new value according to the connexions into which they enter or the circumstances to which they are applied. But if the method of evolution, with its two great principles of continuity and relativity, substitutes a maze of intricate lines, often returning on themselves, for the straight path along which progress was once supposed to move, we are more than compensated by the new sense of coherence and rationality where illusion and extravagance once seemed to reign supreme. It teaches us that the dreams of a great intellect may be better worth our attention than the waking perceptions of ordinary men. Combining fragments of the old order with rudimentary outlines of the new, they lay open the secret laboratory of spiritual chemistry, and help to bridge over the interval separating the most widely contrasted phases of life and thought. Moreover, when we have once accustomed ourselves to break up past systems of philosophy172 into their component elements, when we see how heterogeneous and ill-cemented were the parts of this and that proud edifice once offered as the only possible shelter against dangers threatening the very existence of civilisation��we shall be prepared for the application of a similar method to contemporary systems of equally ambitious pretensions; distinguishing that which is vital, fruitful, original, and progressive in their ideal synthesis from that which is of merely provisional and temporary value, when it is not the literary resuscitation of a dead past, visionary, retrograde, and mischievously wrong. And we shall also be reminded that the most precious ideas have only been shaped, preserved, and transmitted through association with earthy and perishable ingredients. The function of true criticism is, like Robert Browning��s Roman jeweller, to turn on them ��the proper fiery acid�� of purifying analysis which dissolves away the inferior metal and leaves behind the gold ring whereby thought and action are inseparably and fruitfully united.

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