inal virtues is his next
theme; and it is established as complete and satisfactory by a twofold
deduction. But a still higher and more congenial view is immediately
afterwards adopted from Plotinus. This is the Neo-Platonic description
of the four virtues as _politicae, purgatoriae_, and _purgati animi_,
according to the scale of elevation reached by the soul in its efforts
to mount above sense. They are called by Thomas also _exemplares_, when
regarded at once as the essence of the Deity, and as the models of
human perfections.

This mystical division, not unsupported by philosophical authority,
smooths the way for his account of the highest or _theological_
virtues. These bear upon the vision of Deity, which was recognized
above as the highest good of humanity, and form an order apart. They
have God for their object, are altogether inspired by God (hence called
_infusae_), and are taught by revelation. Given in connection with the
natural faculties of intellect and will, they are exhibited in the
attainment of the supernatural order of things. With intellect goes
_Faith_, as it were the intellect applied to things not intelligible;
with Will go Hope and Charity or Love: Hope being the Will exercised
upon things not naturally desired, and Love the union of Will with what
is not naturally brought near to us.

Aquinas then passes to politics, or at least the discussion of the
political ideas of law, right, &c.

Coming now to _modern_ thinkers, we begin with

THOMAS HOBBES. [1588-1679.]

The circumstances of Hobbes's life, so powerful in determining the
nature of his opinions, had an equally marked effect on the order and
number of expositions that he gave to the psychological and political
parts of his system. His ethical doctrines, in as far as they can be
dissociated from, his politics, may be studied in no less than three
distinct forms; either in the first part of the Leviathian (1651); or
in the De Cive (1647), taken along-with the _De Homine_ (1658); or in
the Treatise of Human Nature (1650, but written ten years earlier),
coupled with the De Corpore Politico (also 1650). But the same result,
or with only unimportant variations, being obtained from all, we need
not here go beyond the first-mentioned.

In the first part of the Leviathan, then, bearing the title _Of Man_,
and designed to consider Man as at once the _matter_ and _artificer_ of
the Commonwealth or State, Hobbes is led, after discussing Sense,