reflectively
grasped by Neoplatonism. It is the final fruit of the developments
resulting from the political, national and religious syncretism which
arose from the undertakings of Alexander the Great, and the Romans.

Neoplatonism is consequently a stage in the history of religion; nay,
its significance in the history of the world lies in the fact that it is
so. In the history of science and enlightenment it has a position of
significance only in so far as it was the necessary transition stage
through which humanity had to pass, in order to free itself from the
religion of nature and the depreciation of the spiritual life, which
oppose an insurmountable barrier to the highest advance of human
knowledge. But as Neoplatonism in its philosophical aspect means the
abolition of ancient philosophy, which, however, it desired to complete,
so also in its religious aspect it means the abolition of the ancient
religions which it aimed at restoring. For in requiring these religions
to mediate a definite religious knowledge, and to lead to the highest
moral disposition, it burdened them with tasks to which they were not
equal, and under which they could not but break down. And in requiring
them to loosen, if not completely destroy, the bond which was their only
stay, namely, the political bond, it took from them the foundation on
which they were built. But could it not place them on a greater and
firmer foundation? Was not the Roman Empire in existence, and could the
new religion not become dependent on this in the same way as the earlier
religions had been dependent on the lesser states and nations? It might
be thought so, but it was no longer possible. No doubt the political
history of the nations round the Mediterranean, in their development
into the universal Roman monarchy, was parallel to the spiritual history
of these nations in their development into monotheism and a universal
system of morals; but the spiritual development in the end far
outstripped the political: even the Stoics attained to a height which
the political development could only partially reach. Neoplatonism did
indeed attempt to gain a connection with the Byzantine Roman Empire: one
noble monarch, Julian, actually perished as a result of this endeavour:
but even before this the profounder Neoplatonists discerned that their
lofty religious philosophy would not bear contact with the despotic
Empire, because it would not bear any contact with the "world" (plan