history of European thought have been for the most part periods of individualistic effervescence: the age of Socrates, the age of Cæsar and Augustus, the Renaissance, the Enlightenment;—and shall we add the age which is now coming to a close? These ages have usually been preceded by periods of imperialist expansion: imperialism requires a tightening of the bonds whereby individual allegiance to the state is made secure; and this tightening, given a satiety of imperialism, involves an individualistic reaction. And again, the dissolution of the political or economic frontier by conquest or commerce breaks down cultural barriers between peoples, develops a sense of the relativity of customs, and issues in the opposition of individual “reason” to social tradition.

A political treatise attributed to the fourth-century B.C. reflects the attitude that had developed in Athens in the later fifth century. “If all men were to gather in a heap the customs which they hold to be good and noble, and if they were next to select from it the customs which they hold to be base and vile, nothing would be left over.”[2] Once such a view has found capable defenders, the custom-basis of social organization begins to give way, and institutions venerable with age are ruthlessly subpœnaed to appear before the bar of reason. Men begin to contrast “Nature” with custom, somewhat to the disadvantage of the latter. Even the most basic of Greek institutions is questioned: “The Deity,” says a fourth-century Athenian Rousseau, “made all men free; Nature has enslaved no man.”[3] Botsford speaks of “the powerful influence of fourth-century socialism on the intellectual class.”[4] Euripides and Aristophanes are full of talk about a movement for the emancipation of women.[5] Law and government are examined: Anarcharsis’ comparison of the law to a spider’s web, which catches small flies and lets the big ones escape, now finds sympathetic comprehension; and men arise, like Callicles and Thrasymachus, who frankly consider government as a convenient instrument of mass-exploitation.

IV

The Sophists

THE cultural representatives of this individualistic development were the Sophists. These men were university professors without a university and without the professorial title. They appeared in response to a demand for higher instruction on the part of the young men of the leisure class; and within a generation they became the most powerful intellectual force in Greece. There had been philosophers, questioners, before them; but these early philosophers had questioned nature rather than man or the state. The Sophists were the first group of men in Greece to overcome the natural tendency to acquiesce in the given order of things. They were proud men,—humility is a vice that never found root in Greece,—and they had a buoyant confidence in the newly discovered power of human intelligence. They assumed, in harmony with the spirit of all Greek achievement, that in the development and extension of knowledge lay the road to a sane and significant life, individual and communal; and in the quest for knowledge they were resolved to scrutinize unawed all institutions, prejudices, customs, morals. Protagoras professed to respect conventions,[6] and pronounced conventions and institutions the source of man’s superiority to the beast; but his famous principle, that “man is the measure of all things,” was a quiet hint that morals are a matter of taste, that we call a man “good” when his conduct is advantageous to us, and “bad” when his conduct threatens to make for our own loss. To the Sophists virtue consisted, not in obedience to unjudged rules and customs, but in the efficient performance of whatever one set out to do. They would have condemned the bungler and let the “sinner” go. That they were flippant sceptics, putting no distinction of worth between any belief and its opposite, and willing to prove anything for a price, is an old accusation which later students of Greek philosophy are almost unanimous in rejecting.[7]

The great discovery of the Sophists was the individual; it was an achievement for which Plato and his oligarchical friends could not forgive them, and because of which they incurred the contumely which it is now so hard to dissociate from their name. The purpose of laws, said the Sophists, was to widen the possibilities of individual development; if laws did not do that, they had better be forgotten. There was a higher law than the laws of men,—a natural law, engraved in every heart, and judge of every other law. The conscience of the individual was above the dictates of any state. All radicalisms lay compact in that pronouncement. Plato, prolific of innovations though he was, yet shrank from such a leap into the new. But the Sophists pressed their point, men listened to them, and the Greek world changed. When Socrates appeared, he found that world all out of joint, a war of all against all, a stridency of uncoördinated personalities rushing into chaos. And when he was asked, What should men do to be saved, he answered, simply, Let us think.

V

Intelligence as Virtue

INTELLIGENCE as virtue: it was not a new doctrine; it was merely a new emphasis placed on an already important element in the Greek—or rather the Athenian—view of life. But it was a needed emphasis. The Sophists (not Socrates, pace Cicero) had brought philosophy down from heaven to earth, but they had left it grovelling at the feet of business efficiency and success, a sort of ancilla pecuniæ, a broker knowing where one’s soul could be invested at ten per cent. Socrates agreed with the Sophists in condemning any but a very temporary devotion to metaphysical abstractions,—the one and the many, motion and rest, the indivisibility of space, the puzzles of predication, and so forth; he joined them in ridiculing the pursuit of knowledge for its own sake, and in demanding that all thinking should be focussed finally on the real concerns of life; but his spirit was as different from theirs as the spirit of Spinoza was different from that of a mediæval money-lender. With the Sophists philosophy was a profession; they were “lovers of wisdom”—for a consideration. With Socrates philosophy was a quest of the permanently good, of the lastingly satisfying attitude to life. To find out just what are justice, temperance, courage, piety,—“that is an inquiry which I shall never be weary of pursuing so far as in me lies.” It was not an easy quest; and the results were not startlingly definite: “I wander to and fro when I attempt these problems, and do not remain consistent with myself.” His interlocutors went from him apparently empty; but he had left in them seed which developed in the