thing cannot help loving all that belongs or is akin to the object of his affections.
Right, he said.
And is there anything more akin to wisdom than truth?
How can there be?
Can the same nature be a lover of wisdom and a lover of falsehood?
Never.
The true lover of learning then must from his earliest youth, as far as in him lies, desire all truth?
Assuredly.
But then again, as we know by experience, he whose desires are strong in one direction will have them weaker in others; they will be like a stream which has been drawn off into another channel.
True.
He whose desires are drawn toward knowledge in every form will be absorbed in the pleasures of the soul, and will hardly feel bodily pleasure—I mean, if he be a true philosopher and not a sham one.
That is most certain.
Such a one is sure to be temperate and the reverse of covetous; for the motives which make another man desirous of having and spending, have no place in his character.
Very true.
Another criterion of the philosophical nature has also to be considered.
What is that?
There should be no secret corner of illiberality; nothing can be more antagonistic than meanness to a soul which is ever longing after the whole of things both divine and human.
Most true, he replied.
Then how can he who has magnificence of mind and is the spectator of all time and all existence, think much of human life?
He cannot.
Or can such a one account death fearful?
No, indeed.
Then the cowardly and mean nature has no part in true philosophy?
