[Footnote 7: 'Indeed there is nothing more remarkable in the Gorgias, than the manner in which. Sokrates not only condemns the unmeasured, exorbitant, maleficent desires, but also depreciates and degrades all the actualities of life--all the recreative and elegant arts, including music and poetry, tragic as well as dithyrambic--all provision for the most essential wants, all protection against particular sufferings and dangers, even all service rendered to another person in the way of relief or of rescue--all the effective maintenance of public organized force, such as ships, docks, walls, arms, &c. Immediate satisfaction, or relief, and those who confer it, are treated with contempt, and presented as in hostility to the perfection of the mental structure. And it is in this point of view, that various Platonic commentators extol in an especial manner the Gorgias: as recognizing an Idea of Good superhuman and supernatural, radically disparate from pleasures and pains of any human being, and incommensurable with, them; an Universal Idea, which, though it is supposed to cast a distant light upon its particulars, is separated from them by an incalculable space, and is discernible only by the Platonic telescope.' (Grote, _Gorgias_)] [Footnote 8: There is some analogy between the above doctrine and the great law of Self-conservation, as expounded in this volume (p. 75).] [Footnote 9: Aristotle and the Peripatetics held that there were _tria genera bonorum_: (1) Those of the mind _(mens sana)_, (2) those of the body, and (3) external advantages. The Stoics altered this theory by saying that only the first of the three was _bonum_; the others were merely _praeposita_ or _sumenda_. The opponents of the Stoics contended that this was an alteration in words rather than in substance.] [Footnote 10: This also might truly be said of the Epicureans; though with them it is not so much _pride_, as a quiet self-satisfaction in escaping pains and disappointments that they saw others enduring. See the beginning of Lucretius' second book, and the last epistle of Epicurus to Idomeneus.] [Footnote 11: This was a later development of Stoicism: the earlier theorists laid it down that there were no graduating marks below the level of wisdom; all shortcomings were on a par. _Good_ was a point, _Evil_ was a point; there were gradations in the _praeposita_ or _sumenda_ (none of which were _good_), and in the _rejecta_ or _rejicienda_ (none of which were _evil_), but there was no _more or less good_. The idea of advance by steps towards virtue or wisdom, was probably familiar to Sokrates, Plato, Aristotle, and Epicurus; the Stoic theories, on the other hand, tended to throw it out of sight, though they insisted strenuously on the necessity of mental training and meditation.]