Chapter 7

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FOOTNOTES:[1]Class-lectures. As Bacon has it, Aristotle, after the Ottoman manner, did not believe that he could rule securely unless he first put all his brothers to death.[2]TheDialexeis; cf. Gomperz,Greek Thinkers, New York, 1901, vol. i, p. 404.[3]Gompers, vol. i, p. 403.[4]Botsford and Sihler,Hellenic Civilization, New York, 1915, p. 430.[5]Ibid., p. 340, etc.[6]And sincerely, says Burnet, because he had gone through radicalism to scepticism, and felt that one convention was as good as another.[7]Cf. Henry Jackson, article “Sophists,”Encyclopædia Britannica, eleventh edition.[8]History of Ethics, London, 1892, p. 24.[9]Op. cit., vol. ii, 1905, p. 67.[10]History of Greece, vol. viii, p. 134.[11]Morals in Evolution, New York, 1915, p. 556.[12]Henry Jackson, article “Socrates,”Encyclopædia Britannica, eleventh edition.[13]Twilight of the Idols, London, 1915, p. 15. For Nietzsche’s answer to Nietzsche, cf.ibid., p. 57: “To accustom the eye to calmness, to patience, and to allow things to come up to it; to defer judgment, and to acquire the habit of approaching and grasping an individual case from all sides,—this is the first preparatory schooling of intellectuality,” this is one of “the three objects for which we need educators.... One must not respond immediately to a stimulus; one must acquire a command of the obstructing and isolating instincts. To learn to see, as I understand this matter, amounts almost to that which in popular language is called ‘strength of will’: its essential feature is precisely ... to be able to postpone one’s decision.... All lack of intellectuality, all vulgarity, arises out of the inability to resist a stimulus.”[14]“Why art thou sad? Assuredly thou hast performed some sacred duty?”—Bazarov in Turgenev’sFathers and Children, 1903, p. 185.[15]“Morality is the effort to throw off sleep.... I have never yet met a man who was wide awake. How could I have looked him in the face?”—Thoreau,Walden, New York, 1899, p. 92.[16]What happens when I “see the better and approve it, but follow the worse,” is that an end later approved as “better”—i.e., better for me—is at the time obscured by the persistent or recurrent suggestion of an end temporarily more satisfying, but eventually disappointing. Most self-reproach is the use of knowledge wonpost factumto criticise a self that had to adventure into action unarmed with this hindsight wisdom.[17]Gorgias, p. 521.[18]399B.C.[19]Epistles, viii, 325.[20]“When the soul does not speak in dialogue it is not in difficulty.”—Professor Wood bridge, in class.[21]“If we look for a system of philosophy in Plato, we shall probably not find it; but if we look for none we may find most of the philosophies ever written.”—Professor Woodbridge.[22]Phædrus, 244.[23]Sophist, 247.[24]Laws, 765-6.[25]Republic, 425.[26]Protagoras, 325.[27]Republic, 536.[28]Laws, 804.[29]Ibid., 810.[30]Republic, 375.[31]Ibid., 410.[32]Laws, 810.[33]Republic, 539.[34]Republic, 537.[35]Republic, 184.[36]Ibid., 473.[37]The passage, abbreviated, follows: “First, then, let us consider what will be their way of life, now that we have thus established them. Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves? And when they are housed, they will work in summer commonly stripped and barefoot, but in winter substantially clothed and shod. They will feed on barley and wheat, baking the wheat and kneading the flour, making noble puddings and loaves; these they will serve up on a mat of reeds or clean leaves, themselves reclining the while upon beds of yew or myrtle boughs. And they and their children will feast, drinking of the wine which they have made, wearing garlands on their heads, and having the praises of the gods on their lips, living in sweet society, and having a care that their families do not exceed their means; for they will have an eye to poverty or war.... Of course they will have a relish,—salt, and olives, and cheese, and onions, and cabbages or other country herbs which are fit for boiling; and we shall give them a dessert of figs, and pulse, and beans, and myrtle-berries, and beech-nuts, which they will roast at the fire, drinking in moderation. And with such a diet they may be expected to live in peace to a good old age, and bequeath a similar life to their children after them.”—Republic, 372. Cf. The Rousseauian anthropology ofLaws, 679.[38]Republic, 372-3.[39]Much of modern criticism of democracy finds its inspiration in Plato. Cf. Bernard Shaw: “The democratic politician remains exactly as Plato described him.” Cf. also theModern UtopiaandResearch Magnificentof H. G. Wells. Nietzsche’s debt to Plato will appear in a later chapter.[40]“Omnia communia inter nos habemus, praeter mulieres.”[41]Let us remember that a property-qualification for the vote remained in our own political system till the time of Jefferson, and has in our own day been resuscitated in some of the Southern states.[42]Laws, 783.[43]Republic, 403[44]Protagoras, 322.[45]Plato, says Cleanthes, “cursed as impious him who first sundered the just from the useful.”—Gomperz, ii, 73. Cf.Republic, 331.[46]Edmund Gosse,Life of Henrik Ibsen, p. 100, note.[47]Nietzsche,Beyond Good and Evil, pref.[48]Influence of Darwin on Philosophy, New York, 1910, p. 21.[49]Cf.De Augmentis, bk. viii, ch. 2.[50]Advancement of Learning, Boston, 1863, bk. i.[51]Philosophical Works, ed. J. M. Robertson, London, 1805, p. 33.[52]Novum Organum, i, 65.[53]Advancement of Learning, p. 133.[54]Called by Bacon the “first vintage.”[55]Novum Organum, ii, 2.[56]Preface toMagna Instauratio.[57]Novum Organum, pref.[58]Novum Organum, i, 129.[59]Ibid., i, 92.[60]Ibid., i, 113.[61]Advancement of Learning, bk. ii, ch. 1.[62]Novum Organum, i, 61.[63]Advancement of Learning, bk. i, ch. 1.[64]Ibid., bk. ii, ch. 1.[65]New Atlantis, Cambridge University Press, 1900, p. 22.[66]Ibid., p. 24.[67]Pp. 44, 45.[68]P. 43.[69]P. 34.[70]J. M. Robertson, preface toPhilosophical Works.[71]Robert Adamson, article “Bacon,”Encyclopædia Britannica.[72]Cf. preface toMemoirs of a Revolutionist.[73]Novum Organum, i, 81.[74]Advancement of Learning, p. 207.[75]Ibid., p. 131.[76]Advancement of Learning., bk. i.[77]Professor Woodbridge, class-lectures.[78]Turgenev, inFathers and Children.[79]This division into saints and sinners must be taken with reservations, of course. In many respects Descartes belongs to the second group, and in some respects James and Comte belong to the first. But the dichotomy clarifies, if only by exaggeration.[80]L. Ward,Pure Sociology, p. 16.[81]Buckle,History of Civilization, i, 138.[82]Special acknowledgment for some of the material of this chapter is due to R. A. Duff,Spinoza’s Political and Ethical Philosophy, Glasgow, 1903.[83]Tractatus Theologico-politicus, ch. 17.[84]Tractatus Theologico-politicus, ch. 1.[85]Will to Power, vol. i, § 95.[86]Cf. Duff,op. cit., pref.: “It can be shown that Spinoza had no interest in metaphysics for its own sake, while he was passionately interested in moral and political problems. He was a metaphysician at all only in the sense that he was resolute in thinking out the ideas, principles, and categories which are interwoven with all our practical endeavor, and the proper understanding of which is the condition of human welfare.”[87]Ethics, bk. iv, prop. 7.[88]Tractatus Theologico-Politicus, v, 2.[89]Ibid., ch. 16.[90]Ethics, bk. iv, prop. 58, schol.[91]Tractatus Theologico-politicus, i, 5.[92]Ethics, bk. i, appendix.[93]Ibid., bk. iv, prop. 18, schol.[94]Ethics, bk. iv, prop. 3.[95]Ibid., cor.[96]De Intellectus Emendatione.[97]Ethics, bk. iv, appendix, § 9.[98]Tractatus Theologico-politicus, ch. 10.[99]Ibid., ch. 19.[100]Ibid., ch. 8.[101]Tractatus Theologico-politicus, ch. 16.[102]Ethics, bk. iv, prop. 18, schol.[103]Ibid.[104]Ibid., bk. iv, prop. 24.[105]Bk. iv, def. 8.[106]Tractatus Theologico-politicus, ch. 6, § 1.[107]Ethics, bk. iv, prop. 35, schol.[108]Tractatus Theologico-politicus, ch. 5, § 2.[109]Ibid., ch. 16.[110]Ethics, bk. iv, prop. 37, schol. 2.[111]Contrast Plato: the state (i.e., the governing classes) is to the lower classes as reason is to passion.[112]Tractatus Theologico-politicus, ch. 3, § 14.[113]Ethics, bk. iv, prop. 40.[114]Ch. 20.[115]Tractatus Theologico-politicus, ch. 6, § 4.[116]Tractatus Theologico-politicus, ch. 6, § 4, ch. 7, § 29.[117]Ethics, bk. iv, prop. 35, cor. 1.[118]Ibid., cor. 2.[119]Ibid., prop. 18, schol.; also prop. 37.Cf.Whitman: “By God! I will accept nothing which all cannot have their counterpart of on the same terms.”[120]Not that these ideas were original with Spinoza; they were the general legacy of Renaissance political thought. But it was through the writings of Spinoza that this legacy was transmitted to Rousseau. Cf. Duff, p. 319.[121]Professor Woodbridge: class-lectures.[122]Cf. Professor Dewey’sGerman Philosophy and Politics, New York, 1915.[123]Förster-Nietzsche,The Young Nietzsche, London, 1912, p. 98.[124]Ibid., p. 152.[125]Ibid., p. 235.[126]The Birth of Tragedy, 1872.[127]Thus Spake Zarathustra, p. 129.[128]Förster-Nietzsche,The Lonely Nietzsche, London, 1915, pp. 291, 212, 77.[129]Ibid., p. 313.[130]Ibid., p. 181.[131]Ibid., p. 424.[132]Ibid., p. 297.[133]Ibid., p. 195.[134]Chronology of Nietzsche’s chief works, with initials used in subsequent references:Thoughts Out of Season(“T. O. S.”) (1873-6);Human All Too Human(“H. H.”) (1876-80);Dawn of Day(“D. D.”) (1881);Joyful Wisdom(“J. W.”) (1882);Thus Spake Zarathustra(“Z.”) (1883-4);Beyond Good and Evil(“B. G. E.”) (1886);Genealogy of Morals(“G. M.”) (1887);Twilight of the Idols(“T.I.”) (1888);Antichrist(“Antich.”);Ecce Homo(“E. H.”), andWill to Power(“W. P.”) (1889).[135]Lonely N., p. 104.[136]Ibid., p. 195.[137]E. H., p. 106.[138]J. W., § 371.[139]E. H., p. 141.[140]Ibid., pp. 131, 81.[141]T. I., pref.[142]W. P., § 400 (all references toW. P.will be by sections).[143]J. W., § 345 (all references toJ. W.by section unless otherwise stated).[144]W. P., 276.[145]Ibid., 345.[146]G. M., p. 46.[147]Z., p. 166.[148]W. P., 721;T. I., p. 89.[149]B. G. E., § 202.[150]J. W., 358;Antich., § 361.[151]W. P., 284.[152]Antich., § 46.[153]Ibid., § 43.[154]W. P., 464, 861, 748, 752, 686.[155]Ibid., 885, 281.[156]H. H., §§ 428, 472.[157]T. I., p. 96.[158]G. M., p. 225; written in 1887.[159]W. P., 861, 891.[160]B. G. E., p. 233.[161]W. P., 753.[162]G. M., p. 223.[163]B. G. E., p. 189.[164]E. H., p. 65.[165]B. G. E., pp. 96, 189.[166]Z., p. 89.[167]J. W., 363.[168]B. G. E., pp. 188, 184, 189.[169]W. P., 339, 86.[170]T. I., p. 86.[171]J. W., 377;W. P., 350, 315, 373.[172]H. H., § 451.[173]W. P., 761.[174]Ibid., 51, 125.[175]B. G. E., p. 226.[176]W. P., 856.[177]G. M., p. 44.[178]J. W., 356.[179]Lonely N., p. 83.[180]D. D., § 206.[181]W. P., 125.[182]Wanderer and His Shadow, § 292 (H. H., ii, p. 343).[183]H. H., i, § 473.[184]D. D., § 179.[185]Z., p. 62.[186]W. P., 329.[187]T. I., p. 86;E. H., p. 66;Antich., § 57.[188]W. P., 859.[189]G. M., p. 91.[190]Z., p. 159.[191]T. I., p. 94.[192]H. H., § 463.[193]W. P., 750, 874, 65, 50.[194]B. G. E., p. 173;W. P., 823, 851, 871, 11.[195]W. P., 397, 12, 736.[196]E. H., p. 136.[197]G. M., p. 10.[198]T. O. S., i, p. 78.[199]Antich., § 17.[200]J. W., 347.[201]Antich., § 17;D. D., § 542.[202]W. P., 585.[203]G. M., p. 202.[204]W. P., 585.[205]Ibid., 600;D. D., § 424.[206]J. W., 366.[207]D. D., § 41.[208]W. P., 461.[209]B. G. E., p. 136.[210]W. P., § 8.[211]J. W., p. 7.[212]W. P., § 351.[213]Ibid., § 12.[214]Ibid., § 43.[215]Antich., § 1.[216]D. D., § 163.[217]W. P., 266.[218]Ibid., 20.[219]Ibid., 585.[220]Z., pp. 193, 315;E. H., pp. 71, 28.[221]J. W., § 324.[222]Ibid., p. 6.[223]W. P., 120, 1029;Antich., § 55;E. H., pp. 72, 70;Birth of Tragedy,passim.[224]W. P., 255, 258, 710, 462, 392, 305.[225]Antich., § 2.[226]W. P., 918.[227]T. O. S., p. 76.[228]G. M., p. 45.[229]J. W., § 4.[230]Antich., § 14.[231]B. G. E., p. 162.[232]W. P., 440, 289.[233]E. H., p. 10.[234]W. P., 255, 774, 775;D. D., § 215;J. W., 13.[235]D. D., § 224.[236]W. P., 376, 776.[237]W. P., 650, 657, 685, 696, 704;Antich., § 2.[238]Ibid., 681, 688, 689.[239]T. I., p. 71;W. P., 649.[240]W. P., 685.[241]Z., p. 398.[242]W. P., 880, 716, 343, 423, 291.[243]E. H., p. 2;D. D., § 49;Lonely N., p. 17;W. P., 269, 90, 766, 660.[244]E. H., p. 138;T. O. S., ii, p. 66;Z., p. 222;W. P., 934, 944;J. W., p. 8;T. I., § 40;B. G. E., p. 138.[245]Z., pp. 199, 103, 186;W. P., 792.[246]W. P., 881, 870, 918;B. G. E., p. 154;E. H., p. 13;D. D., § 552.[247]W. P., 967, 366-7, 349;Z., p. 141;Antich., § 55;B. G. E., pp. 54, 57.[248]W. P., 969, 371, 356, 926, 946, 26;Z., p. 430;E. H., pp. 23, 19, 128;G. M., p. 85;D. D., § 60.[249]W. P., 866;T. O. S., ii, p. 154;Z., pp. 8, 104;T. I., p. 269.[250]W. P., 804, 732-3;Z., pp. 94-6;D. D., § 150-1.[251]H. H., § 242;W. P., 912;B. G. E., p. 129;D. D., § 194; “Schopenhauer as Educator” (inT. O. S.),passim.[252]T. O. S., ii, pp. 84, 28;W. P., 369, 965;E. H., p. 135.[253]Z., pp. 84, 64;H. H., § 457;G. M., 156-7;B. G. E., §§ 61-2;W. P., 373, 901, 132.[254]H. H., § 439;W. P., 660;Antich., § 57;Lonely N., p. 7.[255]G. M., pp. 160-1;W. P., 287, 854, 864.[256]W. P., 886, 926.[257]T. I., p. 96;W. P., 957;B. G. E., p. 239;T. O. S., ii, p. 39.[258]W. P., 464, 960;B. G. E., p. 225.[259]W. P., 44, 684, 909;G. M., p. 91.[260]D. D., §§ 165, 168;W. P., 1052;B. G. E., p. 69;J. W., p. 10.[261]T. I., pp. 91, 110;J. W., § 362;G. M., pp. 56, 226;W. P., 975, 877;B. G. E., pp. 201, 53.[262]W. P., 109-34, 747.[263]J. W., 293.[264]T. I., p. 260;G. M., p. 58;B. G. E., p. 151;Lonely N., p. 221.[265]W. P., 127, 728-9;G. M., pp. 88, 226;J. W., 283;Z., p. 60;Lonely N., p. 15.[266]B. G. E., p. 94;W. P., 717, 748;G. M., pp. 223-4.[267]W. P., 712.[268]Ibid., 1053.[269]J. W., p. 5.[270]E. H., p. 53.[271]W. P., 544, with footnote quoting Napoleon: “An almost instinctive belief with me is that all strong men lie when they speak, and much more so when they write.”[272]“Far too long a slave and a tyrant have been hidden in woman: ... she is not yet capable of friendship.”—Z., p. 75.[273]Hobhouse,Social Evolution and Political Theory, New York, 1911, p. 25.[274]There is something verging on a recognition of this inW. P., 403-4.[275]B. G. E., p. 173.[276]B. G. E., p. 25.[277]G. M., p. 6.[278]Z., p. 303.[279]Z., p. 107.[280]T. I., p. 2.[281]Z., p. 10.[282]J. W., 312.[283]Ibid., p. 69; referring to 1879.[284]Ibid., 312.[285]Lonely N., p. 206.[286]Ibid., p. 218.[287]Lonely N., p. 289.[288]Ibid., p. 391.[289]Ibid., p. 65.[290]Ibid., p. 157.[291]Mrs. Gallichan,The Truth about Woman, New York, 1914, p. 281.[292]Jos. McCabe,Tyranny of Shams, London, 1916, p. 171.[293]Dr. Drysdale,The Small Family System, London, 1915.[294]Winston Churchill in Parliament, quoted by Schoonmaker, TheWorld-War and Beyond, New York, 1915, p. 95.[295]Carver,Essays in Social Justice, New York, 1915, p. 261.[296]The “experimental attitude ... substitutes detailed analyses for wholesale assertions, specific inquiries for temperamental convictions, small facts for opinions whose size is in precise ratio to their vagueness. It is within the social sciences, in morals, politics, and education, that thinking still goes on by large antitheses, by theoretical oppositions of order and freedom, individualism and socialism, culture and utility, spontaneity and discipline, actuality and tradition. The field of the physical sciences was once occupied by similar ‘total’ views, whose emotional appeal was inversely as their intellectual clarity. But with the advance of the experimental method, the question has ceased to be which one of two rival claimants has a right to the field. It has become a question of clearing up a confused subject matter by attacking it bit by bit. I do not know a case where the final result was anything like victory for one or another among the preëxperimental notions. All of them disappeared because they became increasingly irrelevant to the situation discovered, and with their detected irrelevance they became unmeaning and uninteresting.”—Professor John Dewey,New Republic, Feb. 3, 1917.[297]All this has been indicated—with, however, too little emphasis on the reconstructive function of intelligence—by Bertrand Russell inPrinciples of Social Reconstruction(London, 1916); and more popularly by Max Eastman inUnderstanding Germany(New York, 1916); it has been put very briefly again and again by Professor Dewey,—e.g., in an essay on “Progress” in theInternational Journal of Ethics, April, 1916.[298]This is not a defence of mechanism or materialism; it is a plea for a better perspective in philosophy.[299]It would be invidious to name the exceptions which one is glad to remember here; but it is in place to say that the practical arrest of Bertrand Russell is a sign of resuscitation on the part of philosophy,—a sign for which all lovers of philosophy should be grateful. When philosophers are once more feared, philosophy will once more be respected.[300]American Journal of Sociology, March, 1905, p. 645.[301]Ross,Social Control, New York, 1906, p. 9.[302]Will to Power, § 469.[303]Barker,Political Thought of Plato and Aristotle, p. 80.[304]Perhaps this million could be reached more surely and economically through direct pamphlet-publication by the Society.[305]Some students—e.g., Joseph McCabe,The Tyranny of Shams, London, 1916, p. 248—are so impressed with the dangers lying in our vast production of written trash that they favor restricting the circulation of cheap fiction in our public libraries. But what we have to do is not to prohibit the evil but to encourage the good, to give positive stimulus rather than negative prohibition. People hate compulsion, but they grope for guidance.[306]E.g., by G. Lowes Dickinson,Justice and Liberty, p. 133.[307]Cf. Russell,Principles of Social Reconstruction, p. 236: “The supreme principle, both in politics and in private life, should be to promote all that is creative, and so to diminish the impulses and desires that center round possession.”[308]Reason in Common Sense, New York, 1911, p. 96.[309]Quoted by Walter Weyl,The New Democracy, p. 136.[310]Ross,Social Control, New York, 1906, p. 103.

FOOTNOTES:

[1]Class-lectures. As Bacon has it, Aristotle, after the Ottoman manner, did not believe that he could rule securely unless he first put all his brothers to death.

[2]TheDialexeis; cf. Gomperz,Greek Thinkers, New York, 1901, vol. i, p. 404.

[3]Gompers, vol. i, p. 403.

[4]Botsford and Sihler,Hellenic Civilization, New York, 1915, p. 430.

[5]Ibid., p. 340, etc.

[6]And sincerely, says Burnet, because he had gone through radicalism to scepticism, and felt that one convention was as good as another.

[7]Cf. Henry Jackson, article “Sophists,”Encyclopædia Britannica, eleventh edition.

[8]History of Ethics, London, 1892, p. 24.

[9]Op. cit., vol. ii, 1905, p. 67.

[10]History of Greece, vol. viii, p. 134.

[11]Morals in Evolution, New York, 1915, p. 556.

[12]Henry Jackson, article “Socrates,”Encyclopædia Britannica, eleventh edition.

[13]Twilight of the Idols, London, 1915, p. 15. For Nietzsche’s answer to Nietzsche, cf.ibid., p. 57: “To accustom the eye to calmness, to patience, and to allow things to come up to it; to defer judgment, and to acquire the habit of approaching and grasping an individual case from all sides,—this is the first preparatory schooling of intellectuality,” this is one of “the three objects for which we need educators.... One must not respond immediately to a stimulus; one must acquire a command of the obstructing and isolating instincts. To learn to see, as I understand this matter, amounts almost to that which in popular language is called ‘strength of will’: its essential feature is precisely ... to be able to postpone one’s decision.... All lack of intellectuality, all vulgarity, arises out of the inability to resist a stimulus.”

[14]“Why art thou sad? Assuredly thou hast performed some sacred duty?”—Bazarov in Turgenev’sFathers and Children, 1903, p. 185.

[15]“Morality is the effort to throw off sleep.... I have never yet met a man who was wide awake. How could I have looked him in the face?”—Thoreau,Walden, New York, 1899, p. 92.

[16]What happens when I “see the better and approve it, but follow the worse,” is that an end later approved as “better”—i.e., better for me—is at the time obscured by the persistent or recurrent suggestion of an end temporarily more satisfying, but eventually disappointing. Most self-reproach is the use of knowledge wonpost factumto criticise a self that had to adventure into action unarmed with this hindsight wisdom.

[17]Gorgias, p. 521.

[18]399B.C.

[19]Epistles, viii, 325.

[20]“When the soul does not speak in dialogue it is not in difficulty.”—Professor Wood bridge, in class.

[21]“If we look for a system of philosophy in Plato, we shall probably not find it; but if we look for none we may find most of the philosophies ever written.”—Professor Woodbridge.

[22]Phædrus, 244.

[23]Sophist, 247.

[24]Laws, 765-6.

[25]Republic, 425.

[26]Protagoras, 325.

[27]Republic, 536.

[28]Laws, 804.

[29]Ibid., 810.

[30]Republic, 375.

[31]Ibid., 410.

[32]Laws, 810.

[33]Republic, 539.

[34]Republic, 537.

[35]Republic, 184.

[36]Ibid., 473.

[37]The passage, abbreviated, follows: “First, then, let us consider what will be their way of life, now that we have thus established them. Will they not produce corn, and wine, and clothes, and shoes, and build houses for themselves? And when they are housed, they will work in summer commonly stripped and barefoot, but in winter substantially clothed and shod. They will feed on barley and wheat, baking the wheat and kneading the flour, making noble puddings and loaves; these they will serve up on a mat of reeds or clean leaves, themselves reclining the while upon beds of yew or myrtle boughs. And they and their children will feast, drinking of the wine which they have made, wearing garlands on their heads, and having the praises of the gods on their lips, living in sweet society, and having a care that their families do not exceed their means; for they will have an eye to poverty or war.... Of course they will have a relish,—salt, and olives, and cheese, and onions, and cabbages or other country herbs which are fit for boiling; and we shall give them a dessert of figs, and pulse, and beans, and myrtle-berries, and beech-nuts, which they will roast at the fire, drinking in moderation. And with such a diet they may be expected to live in peace to a good old age, and bequeath a similar life to their children after them.”—Republic, 372. Cf. The Rousseauian anthropology ofLaws, 679.

[38]Republic, 372-3.

[39]Much of modern criticism of democracy finds its inspiration in Plato. Cf. Bernard Shaw: “The democratic politician remains exactly as Plato described him.” Cf. also theModern UtopiaandResearch Magnificentof H. G. Wells. Nietzsche’s debt to Plato will appear in a later chapter.

[40]“Omnia communia inter nos habemus, praeter mulieres.”

[41]Let us remember that a property-qualification for the vote remained in our own political system till the time of Jefferson, and has in our own day been resuscitated in some of the Southern states.

[42]Laws, 783.

[43]Republic, 403

[44]Protagoras, 322.

[45]Plato, says Cleanthes, “cursed as impious him who first sundered the just from the useful.”—Gomperz, ii, 73. Cf.Republic, 331.

[46]Edmund Gosse,Life of Henrik Ibsen, p. 100, note.

[47]Nietzsche,Beyond Good and Evil, pref.

[48]Influence of Darwin on Philosophy, New York, 1910, p. 21.

[49]Cf.De Augmentis, bk. viii, ch. 2.

[50]Advancement of Learning, Boston, 1863, bk. i.

[51]Philosophical Works, ed. J. M. Robertson, London, 1805, p. 33.

[52]Novum Organum, i, 65.

[53]Advancement of Learning, p. 133.

[54]Called by Bacon the “first vintage.”

[55]Novum Organum, ii, 2.

[56]Preface toMagna Instauratio.

[57]Novum Organum, pref.

[58]Novum Organum, i, 129.

[59]Ibid., i, 92.

[60]Ibid., i, 113.

[61]Advancement of Learning, bk. ii, ch. 1.

[62]Novum Organum, i, 61.

[63]Advancement of Learning, bk. i, ch. 1.

[64]Ibid., bk. ii, ch. 1.

[65]New Atlantis, Cambridge University Press, 1900, p. 22.

[66]Ibid., p. 24.

[67]Pp. 44, 45.

[68]P. 43.

[69]P. 34.

[70]J. M. Robertson, preface toPhilosophical Works.

[71]Robert Adamson, article “Bacon,”Encyclopædia Britannica.

[72]Cf. preface toMemoirs of a Revolutionist.

[73]Novum Organum, i, 81.

[74]Advancement of Learning, p. 207.

[75]Ibid., p. 131.

[76]Advancement of Learning., bk. i.

[77]Professor Woodbridge, class-lectures.

[78]Turgenev, inFathers and Children.

[79]This division into saints and sinners must be taken with reservations, of course. In many respects Descartes belongs to the second group, and in some respects James and Comte belong to the first. But the dichotomy clarifies, if only by exaggeration.

[80]L. Ward,Pure Sociology, p. 16.

[81]Buckle,History of Civilization, i, 138.

[82]Special acknowledgment for some of the material of this chapter is due to R. A. Duff,Spinoza’s Political and Ethical Philosophy, Glasgow, 1903.

[83]Tractatus Theologico-politicus, ch. 17.

[84]Tractatus Theologico-politicus, ch. 1.

[85]Will to Power, vol. i, § 95.

[86]Cf. Duff,op. cit., pref.: “It can be shown that Spinoza had no interest in metaphysics for its own sake, while he was passionately interested in moral and political problems. He was a metaphysician at all only in the sense that he was resolute in thinking out the ideas, principles, and categories which are interwoven with all our practical endeavor, and the proper understanding of which is the condition of human welfare.”

[87]Ethics, bk. iv, prop. 7.

[88]Tractatus Theologico-Politicus, v, 2.

[89]Ibid., ch. 16.

[90]Ethics, bk. iv, prop. 58, schol.

[91]Tractatus Theologico-politicus, i, 5.

[92]Ethics, bk. i, appendix.

[93]Ibid., bk. iv, prop. 18, schol.

[94]Ethics, bk. iv, prop. 3.

[95]Ibid., cor.

[96]De Intellectus Emendatione.

[97]Ethics, bk. iv, appendix, § 9.

[98]Tractatus Theologico-politicus, ch. 10.

[99]Ibid., ch. 19.

[100]Ibid., ch. 8.

[101]Tractatus Theologico-politicus, ch. 16.

[102]Ethics, bk. iv, prop. 18, schol.

[103]Ibid.

[104]Ibid., bk. iv, prop. 24.

[105]Bk. iv, def. 8.

[106]Tractatus Theologico-politicus, ch. 6, § 1.

[107]Ethics, bk. iv, prop. 35, schol.

[108]Tractatus Theologico-politicus, ch. 5, § 2.

[109]Ibid., ch. 16.

[110]Ethics, bk. iv, prop. 37, schol. 2.

[111]Contrast Plato: the state (i.e., the governing classes) is to the lower classes as reason is to passion.

[112]Tractatus Theologico-politicus, ch. 3, § 14.

[113]Ethics, bk. iv, prop. 40.

[114]Ch. 20.

[115]Tractatus Theologico-politicus, ch. 6, § 4.

[116]Tractatus Theologico-politicus, ch. 6, § 4, ch. 7, § 29.

[117]Ethics, bk. iv, prop. 35, cor. 1.

[118]Ibid., cor. 2.

[119]Ibid., prop. 18, schol.; also prop. 37.Cf.Whitman: “By God! I will accept nothing which all cannot have their counterpart of on the same terms.”

[120]Not that these ideas were original with Spinoza; they were the general legacy of Renaissance political thought. But it was through the writings of Spinoza that this legacy was transmitted to Rousseau. Cf. Duff, p. 319.

[121]Professor Woodbridge: class-lectures.

[122]Cf. Professor Dewey’sGerman Philosophy and Politics, New York, 1915.

[123]Förster-Nietzsche,The Young Nietzsche, London, 1912, p. 98.

[124]Ibid., p. 152.

[125]Ibid., p. 235.

[126]The Birth of Tragedy, 1872.

[127]Thus Spake Zarathustra, p. 129.

[128]Förster-Nietzsche,The Lonely Nietzsche, London, 1915, pp. 291, 212, 77.

[129]Ibid., p. 313.

[130]Ibid., p. 181.

[131]Ibid., p. 424.

[132]Ibid., p. 297.

[133]Ibid., p. 195.

[134]Chronology of Nietzsche’s chief works, with initials used in subsequent references:Thoughts Out of Season(“T. O. S.”) (1873-6);Human All Too Human(“H. H.”) (1876-80);Dawn of Day(“D. D.”) (1881);Joyful Wisdom(“J. W.”) (1882);Thus Spake Zarathustra(“Z.”) (1883-4);Beyond Good and Evil(“B. G. E.”) (1886);Genealogy of Morals(“G. M.”) (1887);Twilight of the Idols(“T.I.”) (1888);Antichrist(“Antich.”);Ecce Homo(“E. H.”), andWill to Power(“W. P.”) (1889).

[135]Lonely N., p. 104.

[136]Ibid., p. 195.

[137]E. H., p. 106.

[138]J. W., § 371.

[139]E. H., p. 141.

[140]Ibid., pp. 131, 81.

[141]T. I., pref.

[142]W. P., § 400 (all references toW. P.will be by sections).

[143]J. W., § 345 (all references toJ. W.by section unless otherwise stated).

[144]W. P., 276.

[145]Ibid., 345.

[146]G. M., p. 46.

[147]Z., p. 166.

[148]W. P., 721;T. I., p. 89.

[149]B. G. E., § 202.

[150]J. W., 358;Antich., § 361.

[151]W. P., 284.

[152]Antich., § 46.

[153]Ibid., § 43.

[154]W. P., 464, 861, 748, 752, 686.

[155]Ibid., 885, 281.

[156]H. H., §§ 428, 472.

[157]T. I., p. 96.

[158]G. M., p. 225; written in 1887.

[159]W. P., 861, 891.

[160]B. G. E., p. 233.

[161]W. P., 753.

[162]G. M., p. 223.

[163]B. G. E., p. 189.

[164]E. H., p. 65.

[165]B. G. E., pp. 96, 189.

[166]Z., p. 89.

[167]J. W., 363.

[168]B. G. E., pp. 188, 184, 189.

[169]W. P., 339, 86.

[170]T. I., p. 86.

[171]J. W., 377;W. P., 350, 315, 373.

[172]H. H., § 451.

[173]W. P., 761.

[174]Ibid., 51, 125.

[175]B. G. E., p. 226.

[176]W. P., 856.

[177]G. M., p. 44.

[178]J. W., 356.

[179]Lonely N., p. 83.

[180]D. D., § 206.

[181]W. P., 125.

[182]Wanderer and His Shadow, § 292 (H. H., ii, p. 343).

[183]H. H., i, § 473.

[184]D. D., § 179.

[185]Z., p. 62.

[186]W. P., 329.

[187]T. I., p. 86;E. H., p. 66;Antich., § 57.

[188]W. P., 859.

[189]G. M., p. 91.

[190]Z., p. 159.

[191]T. I., p. 94.

[192]H. H., § 463.

[193]W. P., 750, 874, 65, 50.

[194]B. G. E., p. 173;W. P., 823, 851, 871, 11.

[195]W. P., 397, 12, 736.

[196]E. H., p. 136.

[197]G. M., p. 10.

[198]T. O. S., i, p. 78.

[199]Antich., § 17.

[200]J. W., 347.

[201]Antich., § 17;D. D., § 542.

[202]W. P., 585.

[203]G. M., p. 202.

[204]W. P., 585.

[205]Ibid., 600;D. D., § 424.

[206]J. W., 366.

[207]D. D., § 41.

[208]W. P., 461.

[209]B. G. E., p. 136.

[210]W. P., § 8.

[211]J. W., p. 7.

[212]W. P., § 351.

[213]Ibid., § 12.

[214]Ibid., § 43.

[215]Antich., § 1.

[216]D. D., § 163.

[217]W. P., 266.

[218]Ibid., 20.

[219]Ibid., 585.

[220]Z., pp. 193, 315;E. H., pp. 71, 28.

[221]J. W., § 324.

[222]Ibid., p. 6.

[223]W. P., 120, 1029;Antich., § 55;E. H., pp. 72, 70;Birth of Tragedy,passim.

[224]W. P., 255, 258, 710, 462, 392, 305.

[225]Antich., § 2.

[226]W. P., 918.

[227]T. O. S., p. 76.

[228]G. M., p. 45.

[229]J. W., § 4.

[230]Antich., § 14.

[231]B. G. E., p. 162.

[232]W. P., 440, 289.

[233]E. H., p. 10.

[234]W. P., 255, 774, 775;D. D., § 215;J. W., 13.

[235]D. D., § 224.

[236]W. P., 376, 776.

[237]W. P., 650, 657, 685, 696, 704;Antich., § 2.

[238]Ibid., 681, 688, 689.

[239]T. I., p. 71;W. P., 649.

[240]W. P., 685.

[241]Z., p. 398.

[242]W. P., 880, 716, 343, 423, 291.

[243]E. H., p. 2;D. D., § 49;Lonely N., p. 17;W. P., 269, 90, 766, 660.

[244]E. H., p. 138;T. O. S., ii, p. 66;Z., p. 222;W. P., 934, 944;J. W., p. 8;T. I., § 40;B. G. E., p. 138.

[245]Z., pp. 199, 103, 186;W. P., 792.

[246]W. P., 881, 870, 918;B. G. E., p. 154;E. H., p. 13;D. D., § 552.

[247]W. P., 967, 366-7, 349;Z., p. 141;Antich., § 55;B. G. E., pp. 54, 57.

[248]W. P., 969, 371, 356, 926, 946, 26;Z., p. 430;E. H., pp. 23, 19, 128;G. M., p. 85;D. D., § 60.

[249]W. P., 866;T. O. S., ii, p. 154;Z., pp. 8, 104;T. I., p. 269.

[250]W. P., 804, 732-3;Z., pp. 94-6;D. D., § 150-1.

[251]H. H., § 242;W. P., 912;B. G. E., p. 129;D. D., § 194; “Schopenhauer as Educator” (inT. O. S.),passim.

[252]T. O. S., ii, pp. 84, 28;W. P., 369, 965;E. H., p. 135.

[253]Z., pp. 84, 64;H. H., § 457;G. M., 156-7;B. G. E., §§ 61-2;W. P., 373, 901, 132.

[254]H. H., § 439;W. P., 660;Antich., § 57;Lonely N., p. 7.

[255]G. M., pp. 160-1;W. P., 287, 854, 864.

[256]W. P., 886, 926.

[257]T. I., p. 96;W. P., 957;B. G. E., p. 239;T. O. S., ii, p. 39.

[258]W. P., 464, 960;B. G. E., p. 225.

[259]W. P., 44, 684, 909;G. M., p. 91.

[260]D. D., §§ 165, 168;W. P., 1052;B. G. E., p. 69;J. W., p. 10.

[261]T. I., pp. 91, 110;J. W., § 362;G. M., pp. 56, 226;W. P., 975, 877;B. G. E., pp. 201, 53.

[262]W. P., 109-34, 747.

[263]J. W., 293.

[264]T. I., p. 260;G. M., p. 58;B. G. E., p. 151;Lonely N., p. 221.

[265]W. P., 127, 728-9;G. M., pp. 88, 226;J. W., 283;Z., p. 60;Lonely N., p. 15.

[266]B. G. E., p. 94;W. P., 717, 748;G. M., pp. 223-4.

[267]W. P., 712.

[268]Ibid., 1053.

[269]J. W., p. 5.

[270]E. H., p. 53.

[271]W. P., 544, with footnote quoting Napoleon: “An almost instinctive belief with me is that all strong men lie when they speak, and much more so when they write.”

[272]“Far too long a slave and a tyrant have been hidden in woman: ... she is not yet capable of friendship.”—Z., p. 75.

[273]Hobhouse,Social Evolution and Political Theory, New York, 1911, p. 25.

[274]There is something verging on a recognition of this inW. P., 403-4.

[275]B. G. E., p. 173.

[276]B. G. E., p. 25.

[277]G. M., p. 6.

[278]Z., p. 303.

[279]Z., p. 107.

[280]T. I., p. 2.

[281]Z., p. 10.

[282]J. W., 312.

[283]Ibid., p. 69; referring to 1879.

[284]Ibid., 312.

[285]Lonely N., p. 206.

[286]Ibid., p. 218.

[287]Lonely N., p. 289.

[288]Ibid., p. 391.

[289]Ibid., p. 65.

[290]Ibid., p. 157.

[291]Mrs. Gallichan,The Truth about Woman, New York, 1914, p. 281.

[292]Jos. McCabe,Tyranny of Shams, London, 1916, p. 171.

[293]Dr. Drysdale,The Small Family System, London, 1915.

[294]Winston Churchill in Parliament, quoted by Schoonmaker, TheWorld-War and Beyond, New York, 1915, p. 95.

[295]Carver,Essays in Social Justice, New York, 1915, p. 261.

[296]The “experimental attitude ... substitutes detailed analyses for wholesale assertions, specific inquiries for temperamental convictions, small facts for opinions whose size is in precise ratio to their vagueness. It is within the social sciences, in morals, politics, and education, that thinking still goes on by large antitheses, by theoretical oppositions of order and freedom, individualism and socialism, culture and utility, spontaneity and discipline, actuality and tradition. The field of the physical sciences was once occupied by similar ‘total’ views, whose emotional appeal was inversely as their intellectual clarity. But with the advance of the experimental method, the question has ceased to be which one of two rival claimants has a right to the field. It has become a question of clearing up a confused subject matter by attacking it bit by bit. I do not know a case where the final result was anything like victory for one or another among the preëxperimental notions. All of them disappeared because they became increasingly irrelevant to the situation discovered, and with their detected irrelevance they became unmeaning and uninteresting.”—Professor John Dewey,New Republic, Feb. 3, 1917.

[297]All this has been indicated—with, however, too little emphasis on the reconstructive function of intelligence—by Bertrand Russell inPrinciples of Social Reconstruction(London, 1916); and more popularly by Max Eastman inUnderstanding Germany(New York, 1916); it has been put very briefly again and again by Professor Dewey,—e.g., in an essay on “Progress” in theInternational Journal of Ethics, April, 1916.

[298]This is not a defence of mechanism or materialism; it is a plea for a better perspective in philosophy.

[299]It would be invidious to name the exceptions which one is glad to remember here; but it is in place to say that the practical arrest of Bertrand Russell is a sign of resuscitation on the part of philosophy,—a sign for which all lovers of philosophy should be grateful. When philosophers are once more feared, philosophy will once more be respected.

[300]American Journal of Sociology, March, 1905, p. 645.

[301]Ross,Social Control, New York, 1906, p. 9.

[302]Will to Power, § 469.

[303]Barker,Political Thought of Plato and Aristotle, p. 80.

[304]Perhaps this million could be reached more surely and economically through direct pamphlet-publication by the Society.

[305]Some students—e.g., Joseph McCabe,The Tyranny of Shams, London, 1916, p. 248—are so impressed with the dangers lying in our vast production of written trash that they favor restricting the circulation of cheap fiction in our public libraries. But what we have to do is not to prohibit the evil but to encourage the good, to give positive stimulus rather than negative prohibition. People hate compulsion, but they grope for guidance.

[306]E.g., by G. Lowes Dickinson,Justice and Liberty, p. 133.

[307]Cf. Russell,Principles of Social Reconstruction, p. 236: “The supreme principle, both in politics and in private life, should be to promote all that is creative, and so to diminish the impulses and desires that center round possession.”

[308]Reason in Common Sense, New York, 1911, p. 96.

[309]Quoted by Walter Weyl,The New Democracy, p. 136.

[310]Ross,Social Control, New York, 1906, p. 103.

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