There were two factors that prepared an easy way for the rapid spread of eclecticism. One was the growing Skepticism that was so fundamental in Hellenism, and the other was the adoption of Hellenic culture by the Romans. Eclecticism is, after all, only another form of Skepticism. Both exhibit the spirit of undecided conviction. Neither has regard for the bonds of tradition, for both regard the individual superior to every tradition or system. Eclecticism, indeed, attempts to reconcile differing systems; but in doing this it casts a doubt upon the infallibility of them all only to a lesser degree than Skepticism. The spread of eclecticism was therefore only an extension from Greece of the skeptical spirit upon the world, and the Roman world gave a glad welcome to such a spirit. The Roman character was naturally eclectic. After his first aversion the Roman was hospitable to all philosophies and religions. In his practical way, undisturbed by philosophical hair-splittings, he selected from the different systems what was suited to his practical needs. Eclecticism found fertile ground in Roman civilization. In the Schools after the year 150 B. C. there appear many notable names――notable not because they contributed to the theoretic advance of philosophy, but for some other reason. In the Stoic School were Panætius, Posidonius, and Boëthus; and later Seneca, Epictetus, and Marcus Aurelius. Among the Academicians are Philo of Larissa and Antiochus; among the Peripatetics of the same century is Andronicus; and among the eclectic Platonists Plutarch is especially to be named; these were all eclectics. The only one in this group of eclectics whom we shall have time for a passing examination of is Cicero. M. Tullius Cicero (106–43 B. C.) listened to Greek philosophy in all the Schools in Athens and Rhodes. He read a good deal of Greek literature, so that he had much philosophical material at his command. He did not show much discretion in his selection of his material, but he displayed a good deal of tact in using what the Roman people would receive. The Greek mind spoke to the Roman through Cicero’s voice almost as though the Roman were speaking for himself. It must be admitted that Cicero’s acquaintance with Greek philosophy was on the whole superficial, yet he was able to express certain aspects of Greek philosophy with clearness for contemporary Latin readers and for many generations succeeding them. He prided himself in his ability to discuss both sides of a question without himself arriving at a decision――after the manner of the Middle Academy, of which he inscribed himself as a member. His books appeared in rather rapid succession.