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ce. Plato, by virtue of his scope and plasticity, together with a certain prophetic zeal, outran at times the limits of the Hellenic and the rational; he saw human virtue so surrounded and oppressed by physical dangers that he wished to give it mythical sanctions, and his fondness for transmigration and nether punishments was somewhat more than playful. If as a work of imagination his philosophy holds the first place, Aristotle's has the decisive advantage of being the unalloyed expression of reason. In Aristotle the conception of human nature is perfectly sound; everything ideal has a natural basis and everything natural an ideal development. His ethics, when thoroughly digested and weighed, especially when the meagre outlines are filled in with Plato's more discursive expositions, will seem therefore entirely final. The Life of Reason finds there its classic explication. [Sidenote: Philosophy thus complete, yet in need of restatement.] As it is improbable that there will soon be another people so free from preoccupations, so gifted, and so fortunate as the Greeks, or capable in consequence of so well exemplifying humanity, so also it is improbable that a philosopher will soon arise with Aristotle's scope, judgment, or authority, one knowing so well how to be both reasonable and exalted. It might seem vain, therefore, to try to do afresh what has been done before with unapproachable success; and instead of writing inferior things at great length about the Life of Reason, it might be simpler to read and to propagate what Aristotle wrote with such immortal justness and masterly brevity. But times change; and though the principles of reason remain the same the facts of human life and of human conscience alter. A new background, a new basis of application, appears for logic, and it may be useful to restate old truths in new words, the better to prove their eternal validity. Aristotle is, in his morals, Greek, concise, and elementary. As a Greek, he mixes with the ideal argument illustrations, appreciations, and conceptions which are not inseparable from its essence. In themselves, no doubt, these accessories are better than what in modern times would be substituted for them, being less sophisticated and of a nobler stamp; but to our eyes they disguise what is profound and universal in natural morality by embodying it in images which do not belong to our life. Our direst struggles and the last sanctions of our morality d
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