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ONE:Once more, looking at the whole current of Greek philosophy, and especially the philosophy of mind, are we entitled to say that it encouraged, if it did not create, those other forms of individualism already defined as mutinous criticism on the part of the people, and selfish ambition on the part of its chiefs? Some historians have maintained that there was such a connexion, operating, if not directly, at least through a chain of intermediate causes. Free thought destroyed religion, with religion fell morality, and with morality whatever restraints had hitherto kept anarchic tendencies of every description within bounds. These are interesting reflections; but they do not concern us here, for the issue raised by Hegel is entirely different. It matters nothing to him that Socrates was a staunch252 defender of supernaturalism and of the received morality. The essential antithesis is between the Socratic introspection and the Socratic dialectics on the one side, and the unquestioned authority of ancient institutions on the other. If this be what Hegel means, we must once more record our dissent. We cannot admit that the philosophy of subjectivity, so interpreted, was a decomposing ferment; nor that the spirit of Plato��s republic was, in any case, a protest against it. The Delphic precept, ��Know thyself,�� meant in the mouth of Socrates: Let every man find out what work he is best fitted for, and stick to that, without meddling in matters for which he is not qualified. The Socratic dialectic meant: Let the whole field of knowledge be similarly studied; let our ideas on all subjects be so systematised that we shall be able to discover at a moment��s notice the bearing of any one of them on any of the others, or on any new question brought up for decision. Surely nothing could well be less individualistic, in a bad sense, less anti-social, less anarchic than this. Nor does Plato oppose, he generalises his master��s principles; he works out the psychology and dialectic of the whole state; and if the members of his governing class are not permitted to have any separate interests in their individual capacity, each individual soul is exalted to the highest dignity by having the community reorganised on the model of its own internal economy. There are no violent peripeteias in this great drama of thought, but everywhere harmony, continuity, and gradual development.A survey of the Socratic philosophy would be incomplete without some comment on an element in the life of Socrates, which at first sight seems to lie altogether outside philosophy. There is no fact in his history more certain than that he believed himself to be constantly accompanied by a Daemonium, a divine voice often restraining him, even in trifling matters, but never prompting to positive action. That it was neither conscience in our sense of the word, nor a supposed familiar spirit, is now generally admitted. Even those who believe in the supernatural origin and authority of our moral feelings do not credit them with a power of divining the accidentally good or evil consequences which may attend on our most trivial and indifferent actions; while, on the other hand, those feelings have a positive no less than a negative161 function, which is exhibited whenever the performance of good deeds becomes a duty. That the Daemonium was not a personal attendant is proved by the invariable use of an indefinite neuter adjective to designate it. How the phenomenon itself should be explained is a question for professional pathologists. We have here to account for the interpretation put upon it by Socrates, and this, in our judgment, follows quite naturally from his characteristic mode of thought. That the gods should signify their pleasure by visible signs and public oracles was an experience familiar to every Greek. Socrates, conceiving God as a mind diffused through the whole universe, would look for traces of the Divine presence in his own mind, and would readily interpret any inward suggestion, not otherwise to be accounted for, as a manifestation of this all-pervading power. Why it should invariably appear under the form of a restraint is less obvious. The only explanation seems to be that, as a matter of fact, such mysterious feelings, whether the product of unconscious experience or not, do habitually operate as deterrents rather than as incentives.

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