f it
included an independent reference to the happiness of others; at other
times, he speaks as if the end was the agent's own happiness, to which,
the happiness of others was the greatest and most essential means. The
first view, although not always adhered to, prevails in Xenophon; the
second appears most in Plato.]

[Footnote 6: 'What Plato here calls the Knowledge of Good, or
Reason,--the just discrimination and comparative appreciation, of Ends
and Means--appears in the Politikus and the Euthydemus, under the title
of the Regal or Political Art, as employing or directing the results of
all other arts, which are considered as subordinate: in the Protagoras,
under the title of art of calculation or mensuration: in the Philebus,
as measure and proportion: in the Phaedrus (in regard to rhetoric) as
the art of turning to account, for the main purpose of persuasion, all
the special processes, stratagems, decorations, &c., imparted by
professional masters. In the Republic, it is personified in the few
venerable Elders who constitute the Reason of the society, and whose
directions all the rest (Guardians and Producers) arc bound implicitly
to follow: the virtue of the subordinates consisting in this implicit
obedience. In the Leges, it is defined as the complete subjection in
the mind, of pleasures and pains to right Reason, without which, no
special aptitudes are worth, having. In the Xenophontic Memorabilia, it
stands as a Sokratic authority under the title of Sophrosyne or
Temperance: and the Profitable is declared identical with, the Good, as
the directing and limiting principle for all human pursuits and
proceedings.' (Grote's Plato, I., 362.)]

[Footnote 7: 'Indeed there is nothing more remarkable in the Gorgias,
than the manner in which. Sokrates not only condemns the unmeasured,
exorbitant, maleficent desires, but also depreciates and degrades all
the actualities of life--all the recreative and elegant arts, including
music and poetry, tragic as well as dithyrambic--all provision for the
most essential wants, all protection against particular sufferings and
dangers, even all service rendered to another person in the way of
relief or of rescue--all the effective maintenance of public organized
force, such as ships, docks, walls, arms, &c. Immediate satisfaction,
or relief, and those who confer it, are treated with contempt, and
presented as in hostility to the perfection of the mental structure.
And it is in this