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/product/tid/40.html?page=5 It was Hetty's turn to hold her peace now. Leona Lalage had not felt equal to facing Gordon at that moment. Even her iron will and resolution were not quite equal to the strain. She had herself well in hand when she stepped back into the box again. At any hazard she was going to carry out the instructions to the very letter. And she had a fairly good excuse ready to her hand. If Mamie was no better when she got home she would use that as a lever. "Are you quite sure," he asked, "that Mamie is her own child?" II. Yet, however much may be accounted for by these considerations, they still leave something unexplained. Why should one thinker after another so unhesitatingly assume that the order of Nature as we know it has issued not merely from a different but from an exactly opposite condition, from universal confusion and chaos? Their experience was far too limited to tell them anything about those vast cosmic changes which we know by incontrovertible evidence to have already occurred, and to be again in course of preparation. We can only answer this question by bringing into view what may be called the negative moment of Greek thought. The science of contraries is one, says Aristotle, and it certainly was so to his countrymen. Not only did they delight51 to bring together the extremes of weal and woe, of pride and abasement, of security and disaster, but whatever they most loved and clung to in reality seemed to interest their imagination most powerfully by its removal, its reversal, or its overthrow. The Athenians were peculiarly intolerant of regal government and of feminine interference in politics. In Athenian tragedy the principal actors are kings and royal ladies. The Athenian matrons occupied a position of exceptional dignity and seclusion. They are brought upon the comic stage to be covered with the coarsest ridicule, and also to interfere decisively in the conduct of public affairs. Aristophanes was profoundly religious himself, and wrote for a people whose religion, as we have seen, was pushed to the extreme of bigotry. Yet he shows as little respect for the gods as for the wives and sisters of his audience. To take a more general example still, the whole Greek tragic drama is based on the idea of family kinship, and that institution was made most interesting to Greek spectators by the violation of its eternal sanctities, by unnatural hatred, and still more unnatural love; or by a fatal misconception which causes the hands of innocent persons, more especially of tender women, to be armed against their nearest and dearest relatives in utter unconsciousness of the awful guilt about to be incurred. By an extension of the same psychological law to abstract speculation we are enabled to understand how an early Greek philosopher who had come to look on Nature as a cosmos, an orderly whole, consisting of diverse but connected and interdependent parts, could not properly grasp such a conception until he had substituted for it one of a precisely opposite character, out of which he reconstructed it by a process of gradual evolution. And if it is asked how in the first place did he come by the idea of a cosmos, our answer must be that he found it in Greek life, in societies distinguished by a many-sided but harmonious development of concurrent functions, and by52 voluntary obedience to an impersonal law. Thus, then, the circle is complete; we have returned to our point of departure, and again recognise in Greek philosophy a systematised expression of the Greek national genius. After definition and division comes reasoning. We arrange objects in classes, that by knowing one or some we may know all. Aristotle attributes to Socrates the first systematic employment of induction as well as of general definitions.96 Nevertheless, his method was not solely inductive, nor did it bear more than a distant resemblance to the induction of modern science. His principles were not gathered from the particular classes of phenomena which they determined, or were intended to determine, but from others of an analogous character which had already been reduced to order. Observing that all handicrafts were practised according to well-defined intelligible rules, leading, so far as they went, to satisfactory results, he required that life in its entirety should be similarly systematised. This was not so much reasoning as a demand for the more extended application of reasoning. It was a truly philosophic postulate, for philosophy is not science, but precedes and underlies it. Belief and action tend to divide themselves into two provinces, of which the one is more or less organised, the other more or less chaotic. We philosophise when we try to bring the one into order, and also when we test the foundations on which the order of the other reposes, fighting both against incoherent mysticism and against traditional routine. Such is the purpose that the most distinguished thinkers of modern times¡ªFrancis Bacon, Spinoza, Hume, Kant, Auguste Comte, and Herbert Spencer¡ªhowever widely they may otherwise differ, have, according to their respective lights, all set themselves to achieve. No doubt, there is149 this vast difference between Socrates and his most recent successors, that physical science is the great type of certainty to the level of which they would raise all speculation, while with him it was the type of a delusion and an impossibility. The analogy of artistic production when applied to Nature led him off on a completely false track, the ascription to conscious design of that which is, in truth, a result of mechanical causation.97 But now that the relations between the known and the unknown have been completely transformed, there is no excuse for repeating the fallacies which imposed on his vigorous understanding; and the genuine spirit of Socrates is best represented by those who, starting like him from the data of experience, are led to adopt a diametrically opposite conclusion. We may add, that the Socratic method of analogical reasoning gave a retrospective justification to early Greek thought, of which Socrates was not himself aware. Its daring generalisations were really an inference from the known to the unknown. To interpret all physical processes in terms of matter and motion, is only assuming that the changes to which our senses cannot penetrate are homogeneous with the changes which we can feel and see. When Socrates argued that, because the human body is animated by a consciousness, the material universe must be similarly animated, Democritus might have answered that the world presents no appearance of being organised like an animal. When he argued that, because statues and pictures are known to be the work of intelligence, the living models from which they are copied must be similarly due to design, Aristod¨ºmus should have answered, that the former are seen to be manufactured, while the others are seen to grow. It might also have been observed, that if our own intelligence requires to be accounted for by a cause like itself, so also does the creative cause, and so on through an infinite regress of antecedents. Teleology has been destroyed by the Darwinian theory; but before the Origin of150 Species appeared, the slightest scrutiny might have shown that it was a precarious foundation for religious belief. If many thoughtful men are now turning away from theism, ¡®natural theology¡¯ may be thanked for the desertion. ¡®I believe in God,¡¯ says the German baron in Thorndale, ¡®until your philosophers demonstrate His existence.¡¯ ¡®And then?¡¯ asks a friend. ¡®And then¡ªI do not believe the demonstration.¡¯ WHEN Elisabeth Louise Vig¨¦e was born at Paris, April, 1755, the French court and monarchy were still at the height of their splendour and power. "What difference do labels make?" she asked. "In any case, they have turned against us. Public opinion is swinging heavily around, and there isn't much chance of pushing it back the other way. The man in the street is used to freedom. He likes it. He thinks the Alberts ought to be free, too." So he managed with an effort to pull himself together and walk a couple of miles across the fields to the Manor. He was climbing the gate by Chapel Barn when something fell out of the pocket of the coat. Unluckily it fell on the far side of the gate, and Robert with many groans and curses forced his stiff body over again, as the object was a smart shagreen pocket-book, evidently of some value. It had dropped open in its fall, and as he picked it up, a bank-note fluttered out and eddied to the grass. It was a note for ten pounds, and Robert scowled as he replaced it in the pocket-book. A crash of thunder and a spit of lightning tore open the sky, and for a moment Reuben saw the slope of the Moor livid in the flash, and the crest of firs standing[Pg 225] against the split and tumbling clouds. The air rang, screamed, hissed, rushed, and rumbled. Reuben, hardly knowing what he did, had sprung to his feet. However, Reuben's whole manner had changed. His attitude towards George Fleet became positively cordial. He took him into the kitchen, and made Maude give him some tea. He himself paced nervously up and down, a queer look of exaltation sometimes passing over his face. One would never have taken him for the same man as the old fellow who an hour ago had huddled weak and almost senile in his chair, broken under his life's last tragedy. He felt young, strong, energetic, a soldier again. "Aye, Sir Treasurer, thou hast reason to sink thy head! Thy odious poll-tax has mingled vengeance¡ªnay, blood¡ªwith the cry of the bond." "Sir Treasurer, think you to scare him who leads the Kentish men? Kirkby, drag the antichrist from the altar!" HoME¾µä³ÉÈË»ÆɫС˵ENTER NUMBET 001991886.com.cn
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