our own clothes, if we do not wish to substitute a masquerade for practical existence. What we can adopt from Greek morals is only the abstract principle of their development; their foundation in all the extant forces of human nature and their effort toward establishing a perfect harmony among them. These forces themselves have perceptibly changed, at least in their relative power. Thus we are more conscious of wounds to stanch and wrongs to fight against, and less of goods to attain. The movement of conscience has veered; the centre of gravity lies in another part of the character.
Another circumstance that invites a restatement of rational ethics is the impressive illustration of their principle which subsequent history has afforded. Mankind has been making extraordinary experiments of which Aristotle could not dream; and their result is calculated to clarify even his philosophy. For in some respects it needed experiments and clarification. He had been led into a systematic fusion of dialectic with physics, and of this fusion all pretentious modern philosophy is the aggravated extension. Socrates’ pupils could not abandon his ideal principles, yet they could not bear to abstain from physics altogether; they therefore made a mock physics in moral terms, out of which theology was afterward developed. Plato, standing nearer to Socrates and being no naturalist by disposition, never carried the fatal experiment beyond the
