Representative Men

limits of intellect. No man ever more fully acknowledged the Ineffable. Having paid his homage, as for the human race, to the Illimitable, he then stood erect, and for the human race affirmed, “And yet things are knowable!”⁠—that is, the Asia in his mind was first heartily honored⁠—the ocean of love and power, before form, before will, before knowledge, the Same, the Good, the One; and now, refreshed and empowered by this worship, the instinct of Europe, namely, culture, returns; and he cries, Yet things are knowable! They are knowable, because, being from one, things correspond. There is a scale: and the correspondence of heaven to earth, of matter to mind, of the part to the whole, is our guide. As there is a science of stars, called astronomy; a science of quantities called mathematics; a science of qualities, called chemistry; so there is a science of sciences⁠—I call it Dialectic⁠—which is the intellect discriminating the false and the true. It rests on the observation of identity and diversity; for, to judge, is to unite to an object the notion which belongs to it. The sciences, even the best⁠—mathematics, and astronomy, are like sportsmen, who seize whatever prey offers, even without being able to make any use of them. Dialectic must teach the use of them. “This is of that rank that no intellectual man will enter on any study for its own sake, but only with a view to advance himself in that one sole science which embraces all.”

“The essence or peculiarity of man is to comprehend the whole; or that which in the diversity of sensations, can be comprised under a rational unity.” “The soul which has never perceived the truth, cannot pass into the human form.” I announce to men the intellect. I announce the good of being interpenetrated by the mind that made nature: this benefit, namely, that it can understand nature, which it made and maketh. Nature is good, but intellect is better: as the lawgiver is before the law-receiver. I give you joy, O sons of men: that truth is altogether wholesome; that we have hope to search out what might be the very self of everything. The misery of man is to be balked of the sight of essence, and to be stuffed with conjecture: but the supreme good is reality; the supreme beauty is reality; and all virtue and all felicity depend on this science of the real: for courage is nothing else than knowledge: the fairest fortune that can befall man, is to be guided by his daemon to that which is truly his own. This also is the essence of justice⁠—to attend every one his own; nay, the notion of virtue is not to be arrived at, except through direct contemplation of the divine essence. Courage, then, for “the persuasion that we must search that which we do not know, will render us, beyond comparison, better, braver, and more industrious, than if we thought it impossible to discover what we do not know, and useless to search for it.” He secures a position not to be commanded, by his passion for reality; valuing philosophy only as it is the pleasure of conversing with real being.

Thus, full of the genius of Europe, he said, “Culture.” He saw the institutions of Sparta, and recognized more genially, one would say, than any since, the hope of education. He delighted in every accomplishment, in every graceful and useful and truthful performance; above all, in the splendors of genius and intellectual achievement. “The whole of life, O Socrates,” said Glauco, “is, with the wise the measure of hearing such discourses as these.” What a price he sets on the feats of talent, on the powers of Pericles, of Isocrates, of Parmenides! What price, above price on the talents themselves! He called the several faculties, gods, in his beautiful personation. What value he gives to the art of gymnastics in education; what to geometry; what to music, what to astronomy, whose appeasing and medicinal power he celebrates! In the Timaeus, he indicates the highest employment of the eyes. “By us it is asserted, that God invented and bestowed sight on us for this purpose⁠—that, on surveying the circles of intelligence in the heavens, we might properly employ those of our own minds, which, though disturbed when compared with the others that are uniform, are still allied to their circulations; and that, having thus learned, and being naturally possessed of a correct reasoning faculty, we might, by imitating the uniform revolutions of divinity, set right our own wanderings and blunders.” And in the Republic⁠—“By each of these disciplines, a certain organ of the soul is both purified and reanimated, which is blinded and buried by studies of another kind; an organ better worth saving than ten thousand eyes, since truth is perceived by this alone.”

He said, Culture; but he first admitted its basis, and gave immeasurably the first place to advantages of nature. His patrician tastes laid stress on the distinctions of birth. In the doctrine of the organic character and disposition is the origin of caste. “Such as were fit to govern, into their composition the informing Deity mingled gold: into the military, silver; iron and brass for husbandmen and artificers.” The East confirms itself, in all ages, in this faith. The Koran is explicit on this point of caste. “Men have their metal, as of gold and silver. Those of you who were the worthy ones in the state of ignorance, will be the worthy ones in the state of faith, as soon as you embrace it.” Plato was not less firm. “Of the five orders of things, only four can be taught in the generality of men.” In the Republic, he insists on the temperaments of the youth, as the first of the first.

A happier example of the stress laid on nature, is in the dialogue with the young Theages, who wishes to receive lessons from Socrates. Socrates declares that, if some have grown