=45.= The teaching of Socrates is not easily reduced to the set formulae of a philosophic school. But clearly it was focussed upon the life of men in the city and in the home, and was no longer chiefly concerned with the phenomena of the sky or the history of the creation of the universe. So Cicero well says of him that ‘Socrates called philosophy down from the heavens to earth, and introduced it into the houses and cities of men, compelling men to enquire concerning life and morals and things good and evil[60]’; and Seneca that he ‘recalled the whole of philosophy to moral questions, and said that the supreme wisdom was to distinguish between good and evil[61].’ He had no higher object than to send out young men, of whose good disposition he was assured, to take an active part in the affairs of the community, and to this course he urged them individually and insistently[62]. But it must not be supposed that he put on one side problems concerned with the acquirement of truth, or with the constitution and government of the universe. His views on these points carried perhaps all the more weight because they were stated by him not as personal opinions, but as points upon which he desired to share the convictions of his neighbours, if only they could assure him that reason was on their side. [Sidenote: Reason the guide.] =46.= Socrates more than any other man possessed the art of persuasive reasoning, thereby making his companions wiser and better men. First he asked that terms should be carefully defined, so that each man should know what the nature is of each thing that exists[63], and should examine himself and know well of what he speaks. Next he introduced the practice of induction (ἐπακτικοὶ λόγοι), by which men make larger the outlook of their minds, understand one thing by comparison with another, and arrange the matter of their thought by classes[64]. By induction we arrive at general truths: not however by any mechanical or mathematical process, but (at least in the higher matters) by the use of Divination, that is, by a kind of divine enlightenment[65]. He who has accustomed himself to think with deliberation, to look on the little in its relation to the great, and to attune himself to the divine will, goes out into the world strengthened in self-restraint, in argumentative power, and in active goodwill to his fellow-men.