more methods of investigation which are at variance with each other. He did not see that whether he took the longer or the shorter road, no advance could be made in this way. And yet such visions often have an immense effect; for although the method of science cannot anticipate science, the idea of science, not as it is, but as it will be in the future, is a great and inspiring principle. In the pursuit of knowledge we are always pressing forward to something beyond us; and as a false conception of knowledge, for example the scholastic philosophy, may lead men astray during many ages, so the true ideal, though vacant, may draw all their thoughts in a right direction. It makes a great difference whether the general expectation of knowledge, as this indefinite feeling may be termed, is based upon a sound judgment. For mankind may often entertain a true conception of what knowledge ought to be when they have but a slender experience of facts. The correlation of the sciences, the consciousness of the unity of nature, the idea of classification, the sense of proportion, the unwillingness to stop short of certainty or to confound probability with truth, are important principles of the higher education. Although Plato could tell us nothing, and perhaps knew that he could tell us nothing, of the absolute truth, he has exercised an influence on the human mind which even at the present day is not exhausted; and political and social questions may yet arise in which the thoughts of Plato may be read anew and receive a fresh meaning.
The Idea of good is so called only in the “Republic,” but there are traces of it in other dialogues of Plato. It is a cause as well as an idea, and from this point of view may be compared with the creator of the “Timæus,” who out of his goodness created all things. It corresponds to a certain extent with the modern conception of a law of nature, or of a final cause, or of both in one, and in this regard may be connected with the measure and symmetry of the “Philebus.” It is represented in the Symposium under the aspect of beauty, and is supposed to be attained there by stages of initiation, as here by regular gradations of knowledge. Viewed subjectively, it is the process or science of dialectic. This is the science which, according to the “Phædrus,” is the true basis of rhetoric, which alone is able to distinguish the natures and classes of men and things; which
