through the corresponding
means, and in this deed subjects mere beauty of form. The practical
individuality is therefore externally conditioned, since it is not its
own end like the Beautiful, whether Stoical or Epicurean, but has an
end, and finds its satisfaction not so much in this after it is attained
as in the striving for its attainment.

Sec. 218. The education of this system begins with very great simplicity.
But after it has attained its object, it abandons itself to using the
results of aesthetic culture as a recreation without any specific object.
What was to the Greeks a real delight in the Beautiful became therefore
with the Romans simply an aesthetic amusement, and as such must finally
be wearisome. The earnestness of individuality made itself in mysticism
into a new aim, which was distinguished from the original one in that it
concealed in itself a mystery and exacted a theoretically aesthetic
practice.

Sec. 219. (1) The first epoch of Roman education, as properly Roman, was
the juristic-military education of the republic. The end and aim of the
Roman was Rome; and Rome, as from the beginning an eclectic state, could
endure only while its laws and external politics were conformable to
some end. It bore the same contradiction within itself as in its
external attitude. This forced it into robbery, and the plebeians were
related to the patricians in the same way, for they robbed them
gradually of all their privileges. On this account education directed
itself partly to giving a knowledge of the Law, partly to communicating
a capacity for war. The boys were obliged to commit to memory and recite
the laws of the twelve tables, and all the youths were subject to
military service. The Roman possessed no individuality of native growth,
but one mediated through the intermingling of various fugitives, which
developed a very great energy. Hence from the first he was attentive to
himself, he watched jealously over the limits of his rights and the
rights of others, measured his strength, moderated himself, and
constantly guarded himself. In contrast with the careless cheerfulness
of the Greeks, he therefore appears gloomy.

--The Latin tongue is crowded with expressions which paint presence of
mind, effort at reflection, a critical attitude of mind, the importance
of personal control: as _gravitas morum, sui compos esse, sibi constare,
austeritas, vir strenuus, vir probus, vitam honestam gerere, sibimet
ipse impe