an's Will. It
is a kind of Necessity, not exactly corresponding, however, with the
modern doctrine of that name.

3. Disinterested Sentiment is not directly and plainly recognized by
Plato. His highest virtue is self-regarding; a concern for the Health
of the Soul.

III.--On the Bonum, or Summum Bonum, Plato is ascetic and
self-denying. 1. We have seen that in Philebus, Pleasure is not good,
unless united with Knowledge or Intelligence; and the greater the
Intelligence, the higher the pleasure. That the highest happiness of
man is the pursuit of truth or Philosophy, was common to Plato and to
Aristotle.

2. Happiness is attainable only through Justice or Virtue. Justice is
declared to be happiness, first, in itself, and secondly, in its
consequences. Such is the importance attached to this maxim as a
safeguard of Society, that, whether true or not, it is to be
maintained by state authority.

3. The Psychology of Pleasure and Pain is given at length in the
Philebus.

IV.--With regard to the scheme of Duty. In Plato, we find the first
statement of the four Cardinal Virtues.

As to the Substance of the Moral Code, the references above made to
the Republic and the Laws will show in what points his views differed
from modern Ethics.

Benevolence was not one of the Cardinal Virtues.

His notions even of Reciprocity were rendered hazy and indistinct by
his theory of Justice as an end in itself.

The inducements, means, and stimulants to virtue, in addition to penal
discipline, are training, persuasion, or hortatory discourse,
dialectic cognition of the Ideas, and, above all, that ideal
aspiration towards the Just, the Good, around which he gathered all
that was fascinating in poetry, and all the associations of religion
and divinity. Plato employed his powerful genius in working up a lofty
spiritual reward, an ideal intoxication, for inciting men to the
self-denying virtues. He was the first and one of the greatest of
preachers. His theory of Justice is suited to preaching, and not to a
scientific analysis of society.

V.--The relation of Ethics to Politics is intimate, and even
inseparable. The Civil Magistrate, as in Hobbes, supplies the Ethical
sanction. All virtue is an affair of the state, a political
institution. This, however, is qualified by the demand for an ideal
state, and an ideal governor, by whom alone anything like perfect
virtue can be ascertained.

VI.--The relationship with Theology is also c