The psychology of the Greeks has to all appearance given the mere intellect an undue pre-eminence, if it has not even treated it as man's essential self. Whether the appearance is altogether sound might be a profitable inquiry for those who most criticise it. At any rate, a later psychology has taught us to regard man as at once a cognitive, an emotional, and a volitional being. It has arrived at this conclusion as it looked at the division that parted off the systems of science from the sphere of conduct and social life, and both from the inner life of sentiment, of love, admiration and reverence. And the inference was justifiable, in the same way as Plato's when, as he surveyed the triple sphere into which the outward world of his contemporary society was divided, he concluded a triplicity of the soul. If it was justifiable, it was also, as in his case, somewhat misleading. In the outward manifestation, where the letters are posted up on a gigantic scale, one tends to forget that they only spell one word. Their difference and distance seem increased, and we fail to note that, though there are three aspects, yet there is only one power or soul, which exhibits itself under one or other of the three tones or modes. In the actual human being, cognition is always of some emotional interest and always leads up to some practical result. From different points of view one or other is occasionally declared to be primary and original; the others derivative and secondary. At any rate we may say that in the ordinary human being who is still in the garden of preparation and has not yet stepped forth on one of the separate routes of life, his knowledge, his emotional and his active life are in a tolerable harmony, and that each in its little development is constantly followed by the other.