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THREE:This reaction had begun to make itself felt long before the birth of a philosophical literature in the Latin language. It may be traced to the time when the lecture-halls at Athens were first visited by Roman students, and Greek professors first received on terms of intimate companionship into the houses of Roman nobles. In each instance, but more especially in the latter, not only would the pupil imbibe new ideas from the master, but the master would suit his teaching to the tastes and capacities of the pupil. The result would be an intellectual condition somewhat resembling that which attended the popularisation of philosophy in Athens during the latter half of the fifth century B.C.; and all the more so as speculation had already spontaneously reverted to the Sophistic standpoint. The parallel will be still more complete if we take the word Sophist in its original and comprehensive sense. We may then say that while Carneades, with his entrancing eloquence and his readiness to argue both sides167 of a question, was the Protagoras of the new movement; Panaetius, the dignified rationalist and honoured friend of Laelius and the younger Scipio, its Prodicus; and Posidonius, the astronomer and encyclopaedic scholar, its Hippias, Phaedrus the Epicurean was its Anaxagoras or Democritus.On the other hand, this substitution of the social for the personal integer involves a corresponding change in the398 valuation of individual happiness. What the passions had been to later Greek philosophy, that the individual soul became to Hobbes, something essentially infinite and insatiable, whose desires grow as they are gratified, whose happiness, if such it can be called, is not a condition of stable repose but of perpetual movement and unrest.556 Here, again, the analogy between physics and ethics obtains. In both, there was an original opposition between the idea of a limit and the idea of infinite expansion. Just as, among the earlier Greek thinkers, there was a physical philosophy of the infinite or, as its impugners called it, the indefinite, so also there was, corresponding to it, a philosophy of the infinite or indefinite in ethics, represented, not indeed by professional moralists, but by rhetoricians and men of the world. Their ideal was not the contented man, but the popular orator or the despot who revels in the consciousness of power��the ability to satisfy his desires, whatever they may be. And the extreme consequence of this principle is drawn by Plato��s Callicles when he declares that true happiness consists in nursing one��s desires up to the highest point at which they can be freely indulged; while his ideal of character is the superior individual who sets at naught whatever restraints have been devised by a weak and timid majority to protect themselves against him.

THREE:��Tommy!�� Larry recognized the pilot.