Nor is there anything unnatural in the hasty application of these vast metaphysical conceptions to practical and political life. In the first enthusiasm of ideas men are apt to see them everywhere, and to apply them in the most remote sphere. They do not understand that the experience of ages is required to enable them to fill up “the intermediate axioms.” Plato himself seems to have imagined that the truths of psychology, like those of astronomy and harmonics, would be arrived at by a process of deduction, and that the method which he has pursued in the Fourth Book, of inferring them from experience and the use of language, was imperfect and only provisional. But when, after having arrived at the idea of good, which is the end of the science of dialectic, he is asked, What is the nature, and what are the divisions of the science? He refuses to answer, as if intending by the refusal to intimate that the state of knowledge which then existed was not such as would allow the philosopher to enter into his final rest. The previous sciences must first be studied, and will, we may add, continue to be studied tell the end of time, although in a sense different from any which Plato could have conceived. But we may observe, that while he is aware of the vacancy of his own ideal, he is full of enthusiasm in the contemplation of it. Looking into the orb of light, he sees nothing, but he is warmed and elevated. The Hebrew prophet believed that faith in God would enable him to govern the world; the Greek philosopher imagined that contemplation of the good would make a legislator. There is as much to be filled up in the one case as in the other, and the one mode of conception is to the Israelite what the other is to the Greek. Both find a repose in a divine perfection, which, whether in a more personal or impersonal form, exists without them and independently of them, as well as within them.
There is no mention of the idea of good in the “Timaeus,” nor of the divine Creator of the world in the Republic; and we are naturally led to ask in what relation they stand to one another. Is God above or below the idea of good? Or is the Idea of Good another mode of conceiving God? The latter appears to be the truer answer. To the Greek philosopher the perfection and unity of God was a far higher conception than his personality, which he hardly found a word to express, and which to him would have seemed to be borrowed from mythology. To the Christian, on the other hand, or to the modern thinker in general, it is difficult, if not impossible, to attach reality to what he terms mere abstraction; while to Plato this very abstraction is the truest and most real of all things. Hence, from a difference in forms of thought, Plato appears to be resting on a creation of his own mind only. But if we may be allowed to paraphrase the idea of good by the words “intelligent principle of law and order in the universe, embracing equally man and nature,” we begin to find a meeting-point between him and ourselves.
The question whether the ruler or statesman should be a philosopher is one that has not lost interest in modern times. In most countries of Europe and Asia there has been someone in the course of ages who has truly united the power of command with the power of thought and reflection, as there have been also many false combinations of these qualities. Some kind of speculative power is necessary both in practical and political life; like the rhetorician in the “Phaedrus,” men require to have a conception of the varieties of human character, and to be raised on great occasions above the commonplaces of ordinary life. Yet the idea of the philosopher-statesman has never been popular with the mass of mankind; partly because he cannot take the world into his confidence or make them understand the motives from which he acts; and also because they are jealous of a power which they do not understand. The revolution which human nature desires to effect step by step in many ages is likely to be precipitated by him in a single year or life. They are afraid that in the pursuit of his greater aims he may disregard the common feelings of
