y in this
circumstance, if we rightly consider it, lies the duly prescribed
corrective of that philosophy. For it is by its exclusiveness, and by
negation rather than positively, that such theories fail to satisfy us
permanently; and what they really need for their correction, is the
complementary influence of some greater system, in which they may find
their due place. That Sturm und Drang of the spirit, as it has been
called, that ardent and special apprehension of half-truths, in the
enthusiastic, and as it were "prophetic" advocacy of which, devotion to
truth, in the case of the young--apprehending but one point at a time
in the great circumference--most usually embodies itself, is levelled
down, safely enough, afterwards, as in history so in the individual, by
the weakness and mere weariness, as well as by the maturer wisdom, of
our nature. And though truth indeed, resides, as has been said, "in
the whole"--in harmonisings and adjustments like this--yet those
special apprehensions may still owe their full value, in this sense of
"the whole," to that earlier, one-sided but ardent pre-occupation with
them.

Cynicism and Cyrenaicism:--they are the earlier Greek forms of Roman
Stoicism and Epicureanism, and in that world of old Greek [20] thought,
we may notice with some surprise that, in a little while, the nobler
form of Cyrenaicism--Cyrenaicism cured of its faults--met the nobler
form of Cynicism half-way. Starting from opposed points, they merged,
each in its most refined form, in a single ideal of temperance or
moderation. Something of the same kind may be noticed regarding some
later phases of Cyrenaic theory. If it starts with considerations
opposed to the religious temper, which the religious temper holds it a
duty to repress, it is like it, nevertheless, and very unlike any lower
development of temper, in its stress and earnestness, its serious
application to the pursuit of a very unworldly type of perfection. The
saint, and the Cyrenaic lover of beauty, it may be thought, would at
least understand each other better than either would understand the
mere man of the world. Carry their respective positions a point
further, shift the terms a little, and they might actually touch.

Perhaps all theories of practice tend, as they rise to their best, as
understood by their worthiest representatives, to identification with
each other. For the variety of men's possible reflections on their
experience, as of t