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TWO:My obligations to other writers have been acknowledged throughout this work, so far as I was conscious of them, and so far as they could be defined by reference to specific points. I take the present opportunity for mentioning in a more general way the valuable assistance which I have derived from Schwegler��s Geschichte der Griechischen Philosophie, Lange��s Geschichte des Materialismus, and Dühring��s Geschichte der Philosophie. The parallel between Socrates, Giordano Bruno, and Spinoza was probably suggested to mexxiv by Dühring, as also were some points in my characterisation of Aristotle. As my view of the position occupied by Lucretius with respect to religion and philosophy differs in many important points from that of Prof. Sellar, it is the more incumbent on me to state that, but for a perusal of Prof. Sellar��s eloquent and sympathetic chapters on the great Epicurean poet, my own estimate of his genius would certainly not have been written in its present form and would probably not have been written at all.If the soul served to connect the eternal realities with the fleeting appearances by which they were at once darkened, relieved, and shadowed forth, it was also a bond of union between the speculative and the practical philosophy of Plato; and in discussing his psychology we have already passed from the one to the other. The transition will become still easier if we remember that the question, ��What is knowledge?�� was, according to our view, originally suggested by a theory reducing ethical science to a hedonistic calculus, and that along with it would arise another question, ��What is pleasure?�� This latter enquiry, though incidentally touched on elsewhere, is not fully dealt with in any Dialogue except the Phil��bus, which we agree with Prof. Jowett in referring to a very late period of Platonic authorship. But the line of argument which it pursues had probably been long familiar to our philosopher. At any rate, the Phaedo, the Republic, and perhaps the Gorgias, assume, as already proved, that pleasure is not the highest good. The question is one on which thinkers are still divided. It seems, indeed, to lie outside the range of reason, and the disputants are accordingly obliged to invoke the authority either of individual consciousness or of common consent on behalf of their respective opinions. We have, however, got so far beyond the ancients that the doctrine of egoistic hedonism has been abandoned by almost everybody. The substitution of another��s pleasure for our own as the object of pursuit was not a conception which presented itself to any Greek moralist,226 although the principle of self-sacrifice was maintained by some of them, and especially by Plato, to its fullest extent. Pleasure-seeking being inseparably associated with selfishness, the latter was best attacked through the former, and if Plato��s logic does not commend itself to our understanding, we must admit that it was employed in defence of a noble cause.