individual from the world and his exaltation above his environment. All three valued science only so far as it would help ethical conduct. Skepticism alone was avowedly antagonistic to intellectual ideals. The strength of Skepticism appears more evident when we look at its growth during this period. At the end of the Ethical Period the Schools weakened and we find a century and a half (150 B. C.–1 A. D.) of Skepticism and Eclecticism. There then followed at the beginning of this era the Religious Period. Man then turned to religion because he was profoundly skeptical of the trustworthiness of the reason――he felt that it was so untrustworthy as to be unable to furnish him even a true theory of moral conduct. The Skeptical undercurrent of the Hellenic-Roman Period was the concentration of all the negative results of the Greek Sophists. It therefore had more than one point of departure,――the philosophies of Protagoras, of the Megarian, Cynic, and Cyrenaic Schools. This Sophistic undercurrent fed popular thought during the days of Plato and Aristotle. It took its formal beginning contemporary with the rise of the Stoic and Epicurean Schools; and in Athens, Alexandria, and Rome there rose to the surface the problem of the possibility of human knowledge. Formally it modified its sweeping negations, when it came in contact with the pressing needs of morality and of spiritual retirement, but it was ever present as the significant attitude of the time. While the nature of the Skeptical teaching stood in the way of its formation into a School, the doctrine itself, nevertheless, developed into a system and had its historical growth and culmination. Weber points out that the first appearance of Skepticism marks in Greece the inauguration of the age of reason and its reappearance marks the decline of the age of reason.