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FORE:"It is not as a patient I came," he said. "I take the liberty to occupy some of your valuable time. If you are in one hurry--"Whatever may have been the errors into which Socrates fell, he did not commit the fatal mistake of compromising his ethical doctrine by associating it indissolubly with his metaphysical opinions. Religion, with him, instead of being the source and sanction of all duty, simply brought in an additional duty��that of gratitude to the gods for their goodness. We shall presently see where he sought for the ultimate foundation of morality, after completing our survey of the dialectic method with which it was so closely connected. The induction of Socrates, when it went beyond that kind of analogical reasoning which we have just been considering, was mainly abstraction, the process by which he obtained those general conceptions or definitions which played so great a part in his philosophy. Thus, on comparing the different virtues, as commonly distinguished, he found that they all agreed in requiring knowledge, which he accordingly concluded to be the essence of virtue. So other moralists have been led to conclude that right actions resemble one another in their felicific quality, and In that alone. Similarly, political economists find, or formerly found (for we do not wish to be positive on the matter), that a common characteristic of all industrial employments is the desire to secure the maximum of profit with the minimum of trouble. Another comparison shows that value depends on the relation between supply and demand. Aesthetic enjoyments of every kind resemble one another by including an element of ideal emotion. It is a common characteristic of all cognitions that they are151 constructed by association out of elementary feelings. All societies are marked by a more or less developed division of labour. These are given as typical generalisations which have been reached by the Socratic method. They are all taken from the philosophic sciences��that is, the sciences dealing with phenomena which are partly determined by mind, and the systematic treatment of which is so similar that they are frequently studied in combination by a single thinker, and invariably so by the greatest thinkers of any. But were we to examine the history of the physical sciences, we should find that this method of wide comparison and rapid abstraction cannot, as Francis Bacon imagined, be successfully applied to them. The facts with which they deal are not transparent, not directly penetrable by thought; hence they must be treated deductively. Instead of a front attack, we must, so to speak, take them in the rear. Bacon never made a more unfortunate observation than when he said that the syllogism falls far short of the subtlety of Nature. Nature is even simpler than the syllogism, for she accomplishes her results by advancing from equation to equation. That which really does fall far short of her subtlety is precisely the Baconian induction with its superficial comparison of instances. No amount of observation could detect any resemblance between the bursting of a thunderstorm and the attraction of a loadstone, or between the burning of charcoal and the rusting a nail.

FORE:In conclusion, a few words may profitably be devoted to the question whether the rationalistic movement of our own age is likely to be followed by such another supernaturalist reaction as that which made itself so powerfully felt during the first centuries of Roman imperialism. There is, no doubt, a certain superficial resemblance between the world of the Caesars and the world in which we live. Everywhere we see aristocracies giving way to more centralised and equitable forms of government, the authority of which is sometimes concentrated in the hands of a single absolute ruler. Not only are the interests and wishes of the poorer and less educated classes consulted with increasing anxiety, but the welfare of women is engrossing the attention of modern legislators to an even greater extent than was the case with the imperial jurists. Facilities for travelling, joined to the far-reaching combinations of modern statesmanship and modern strategy, are every day bringing Europe into closer contact with the religious life of Asia. The decay of traditional and organised theology is permitting certain forms of spontaneous and unorganised superstition to develope themselves once more, as witness the wide diffusion of spiritism, which is probably akin to the demonology and witchcraft of earlier ages, and would, no doubt, be similarly persecuted by the priests,��who, as it is, attribute spiritualistic manifestations to diabolical agency,��had they sufficient power for the purpose. Lastly, corresponding to the syncretism of the Roman empire, we may observe a certain mixture and combination of religious principles, Catholic ideas being avowedly adopted by even the most latitudinarian Protestants, and Protestant influences entering into Catholicism, much more imperceptibly it is true, but probably to an equal extent."Good!" Lalage went on. "That letter was written in gaol. It looked so innocent that the people there passed it. They did not know that every letter had a meaning. It seemed all about my defence. You acted on that letter?"