And now observe, that this selfishness—this wholesome state of equilibrium—this philosophic calm, which is really only a lazy pride, was, as far as we can tell, the main object of all the schools from the time of Alexander to the Christian era. We know very little of those Sceptics, Cynics, Epicureans, Academics, Peripatetics, Stoics, of whom there has been so much talk, except at second-hand, through the Romans, from whom Stoicism in after ages received a new and not ignoble life. But this we do know of the later sets, that they gradually gave up the search for truth, and propounded to themselves as the great type for a philosopher, How shall a man save his own soul from this evil world? They may have been right; it may have been the best thing to think about in those exhausted and decaying times: but it was a question of ethics, not of philosophy, in the sense which the old Greek sages put on that latter word. Their object was, not to get at the laws of all things, but to fortify themselves against all things, each according to his scheme, and so to be self-sufficient and alone. Even in the Stoics, who boldly and righteously asserted an immutable morality, this was the leading conception. As has been well said of them: “If we reflect how deeply the feeling of an intercourse between men and a divine race superior to themselves had worked itself into the Greek character—what a number of fables, some beautiful, some impure, it had impregnated and procured credence for—how it sustained every form of polity and every system of laws, we may imagine what the effects must have been of its disappearance. If it is possible for any man, it was not, certainly, possible for a Greek, to feel himself connected by any real bonds with his fellow-creatures around him, while he felt himself utterly separated from any being above his fellow-creatures. But the sense of that isolation would affect different minds very differently. It drove the Epicurean to consider how he might make a world in which he should live comfortably, without distracting visions of the past and future, and the dread of those upper powers who no longer awakened in him any feelings of sympathy. It drove Zeno the Stoic to consider whether a man may not find enough in himself to satisfy him, though what is beyond him be ever so unfriendly. . . . We may trace in the productions which are attributed to Zone a very clear indication of the feeling which was at work in his mind. He undertook, for instance, among other tasks, to answer Plato’s ‘Republic.’ The truth that a man is a political being, which informs and pervades that book, was one which must have been particularly harassing to his mind, and which he felt must be got rid of, before he could hope to assert his doctrine of a man’s solitary dignity.”