Plato has a way, too, of talking of truth as a kind of “addition”[260] to being and science, as a “being” that “shares” somehow in the “idea of the Good”--a tendency that, despite the imperfect hold of the Greek mind upon the fact and the conception of personality, we may also look upon as a confirmation of the pragmatist notion of the necessity of ethical and personal factors in a complete theory of truth. A still more important instance of the importance of moral and practical factors to a final philosophy of things is to be found in the lasting influence of the great Hebrew teachers upon both the ancient and the modern world, although the mere mention of this topic is apt to give offence to some of our Neo-Hellenists[261] and to thinkers like Schopenhauer and Nietzsche. The remarkable thing about the Hebrew seers is their intuition of God as “the living source of their life and strength and joy,” not as a mere first principle of thought, not as the substance of things, not as the mere “end of patient search and striving,” but as the “_first principle of life and feeling_.”[262] And their work for the world lay in the bringing to an end of the entire mythology and cosmology of the age of fable and fancy, and the substitution for all this of the worship of one God, as something distinct and different from all the cults of polytheism, as a great social and ethical achievement, as a true religion that loved justice and social order because it loved God. “In Hebrew poetry,”[263] says a recent authority upon this subject, “all things appear in action. The verb is the predominating element in the sentence. And though the shades of time distinctions are blurred, the richness of the language throws the precise complexion of the act into clear, strong light.” If this be so, there is, of course, no wonder that this people elaborated for mankind a living and practical, a “pragmatist” (if we will) view of the world, which is so rich by way of its very contrast both to Greek and to modern scientific conceptions. With the enumeration of two specific instances from this same writer of the Hebrew perception of the importance of practical and personal factors to a true grasp of certain fundamental ideas, we may safely leave this great source of some of the leading ideas of our western world to take care of itself. “The Hebrew counterpart to the Greek ideal of ὁ καλὸς κἀγαθός, ‘the finely-polished gentleman,’ is _hāsîd_, the adjective derived from _hesed_, that is ‘the man of love.’ As God is love, the good man is likewise a lover both of God and of his fellow-men. His love is indeed the pure reflection of God’s--tender and true and active as His is. For in no other ancient religion are the fear and love of God so indissolubly wedded to moral conduct.”[264] And secondly, speaking of immortality, Professor Gordon says, “The glad hope of immortality rests, not on speculative arguments from the nature of the soul, but on the sure ground of religious experience.