was mainly through Hutcheson that the more aristocratic spirit of Shaftesbury was poured into the circulatory channels of the world’s life. Hume and Adam Smith and Reid were either the pupils of Hutcheson or directly influenced by him. He was a great personality rather than a great thinker, and it was as such that he exerted so much force in philosophy.[107] With Schiller, whose attitude was not, however, based directly on Shaftesbury, the æsthetic conception of morals, which in its definitely conscious form had up till then been especially English, may be said to have entered the main stream of culture. Schiller regarded the identity of Duty and Inclination as the ideal goal of human development, and looked on the Genius of Beauty as the chief guide of life. Wilhelm von Humboldt, one of the greatest spirits of that age, was moved by the same ideas, throughout his life, much as in many respects he changed, and even shortly before his death wrote in deprecation of the notion that conformity to duty is the final aim of morality. Goethe, who was the intimate friend of both Schiller and Humboldt, largely shared the same attitude, and through him it has had a subtle and boundless influence. Kant, who, it has been said, mistook Duty for a Prussian drill-sergeant, still ruled the academic moral world. But a new vivifying and moulding force had entered the larger moral world, and to-day we may detect its presence on every side. V It has often been brought against the conception of morality as an art that it lacks seriousness. It seems to many people to involve an easy, self-indulgent, dilettante way of looking at life. Certainly it is not the way of the Old Testament. Except in imaginative literature—it was, indeed, an enormous and fateful exception—the Hebrews were no “æsthetic intuitionists.” They hated art, for the rest, and in face of the problems of living they were not in the habit of considering the lilies how they grow. It was not the beauty of holiness, but the stern rod of a jealous Jehovah, which they craved for their encouragement along the path of Duty. And it is the Hebrew mode of feeling which has been, more or less violently and imperfectly, grafted into our Christianity.[108]