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But a profounder analysis of experience is necessary before we can come to the real roots of Platos scheme. It must be remembered that our philosopher was a revolutionist of the most thorough-going description, that he objected not to this or that constitution of his time, but to all existing consti254tutions whatever. Now, every great revolutionary movement, if in some respects an advance and an evolution, is in other respects a retrogression and a dissolution. When the most complex forms of political association are broken up, the older or subordinate forms suddenly acquire new life and meaning. What is true of practice is true also of speculation. Having broken away from the most advanced civilisation, Plato was thrown back on the spontaneous organisation of industry, on the army, the school, the family, the savage tribe, and even the herd of cattle, for types of social union. It was by taking some hints from each of these minor aggregates that he succeeded in building up his ideal polity, which, notwithstanding its supposed simplicity and consistency, is one of the most heterogeneous ever framed. The principles on which it rests are not really carried out to their logical consequences; they interfere with and supplement one another. The restriction of political power to a single class is avowedly based on the necessity for a division of labour. One man, we are told, can only do one thing well. But Plato should have seen that the producer is not for that reason to be made a monopolist; and that, to borrow his own favourite example, shoes are properly manufactured because the shoemaker is kept in order by the competition of his rivals and by the freedom of the consumer to purchase wherever he pleases. Athenian democracy, so far from contradicting the lessons of political economy, was, in truth, their logical application to government. The people did not really govern themselves, nor do they in any modern democracy, but they listened to different proposals, just as they might choose among different articles in a shop or different tenders for building a house, accepted the most suitable, and then left it to be carried out by their trusted agents.

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Good fitting is often not so much a question of skill as of the standard which a workman has fixed in his mind, and to which all that he does will more or less conform. If this standard is one of exactness and precision, all that is performed, whether it be filing, turning, planing, or drawing, will come to this standard. This faculty of mind can be defined no further than to say that it is an aversion to whatever is imperfect, and a love for what [171] is exact and precise. There is no faculty which has so much to do with success in mechanical pursuits, nor is there any trait more susceptible of cultivation. Methodical exactness, reasoning, and persistence are the powers which lead to proficiency in engineering pursuits.VI.
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California
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Fireart Studio
California
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II.On the other hand, if Stoicism did not make men pitiful, it made them infinitely forgiving. Various causes conspired to bring about this result. If all are sinners, and if all sins are equal, no one has a right, under pretence of superior virtue, to cast a stone at his fellows. Such is the point of view insisted on with especial emphasis by Seneca, who, more perhaps than other philosophers, had reason to be conscious how far his practice fell short of his professions.94 But, speaking generally, pride was the very last fault with which the Stoics could be charged. Both in ancient and modern times, satirists have been prone to assume that every disciple of the Porch, in describing his ideal of a wise man, was actually describing himself. No misconception could be more complete. It is like supposing that, because Christ commanded his followers to be perfect even as their heavenly Father is perfect, every Christian for that reason thinks himself equal43 to God. The wise man of the Stoics had, by their own acknowledgment, never been realised at all; he had only been approached by three characters, Socrates, Antisthenes, and Diogenes.95 May the sage fall in love? asked a young man of Panaetius. What the sage may do, replied the master, is a question to be considered at some future time. Meanwhile, you and I, who are very far from being sages, had better take care not to let ourselves become the slaves of a degrading passion.96"I expect you'll get orders from five or six addresses," said Prout. "If so, send the stuff on, not too much at a time, and ask for references. You'll get the reference, of course; in other words, Jones and Company, of Gray's Inn, will recommend Smith and Company, of Market Street. When you get all the references in let me know, because by that means I shall be in possession of every address used by these fellows."That engine didnt die. I saw what Jeff did. He was as quick as a catbut he didnt fool me.
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