For in an experience where values are demonstrably precarious, an intelligence that is not a principle of emphasis and valuation (an intelligence which defines, describes, and classifies merely for the sake of knowledge,) is a principle of stupidity and catastrophe. As for Grimes, it is indeed true that problems are solved only where they arise--namely, in action, in the adjustments of behavior. But, for good or for evil, they can be solved there only with method; and ultimately method is intelligence, and intelligence is method. The larger, the more human, the less technical the problem of practice, the more open-eyed and wide-viewing must be the corresponding method. I do not say that all things that have been called philosophy participate in this method; I do say, however, that a catholic and far-sighted theory of the adjustment of the conflicting factors of life _is_--whatever it be called--philosophy. And unless technical philosophy is to go the way of dogmatic theology, it must loyally identify itself with such a view of its own aim and destiny. INTELLIGENCE AND MORALS[6] “Except the blind forces of nature,” said Sir Henry Maine, “nothing moves in this world which is not Greek in its origin.” And if we ask why this is so, the response comes that the Greek discovered the business of man to be pursuit of good, and intelligence to be central in this quest. The utmost to be said in praise of Plato and Aristotle is not that they invented excellent moral theories, but that they rose to the opportunity which the spectacle of Greek life afforded. For Athens presented an all but complete microcosm for the study of the interaction of social organization and individual character. A public life of rich diversity in concentrated and intense splendor trained the civic sense. Strife of faction and the rapid oscillations of types of polity provided the occasion for intellectual inquiry and analysis. The careers of dramatic personalities, habits of discussion, ease of legislative change, facilities for personal ambitions, distraction by personal rivalries, fixed attention upon the elements of character, and upon consideration of the effect of individual character on social vitality and stability. Happy exemption from ecclesiastic preoccupations, susceptibility to natural harmony, and natural piety conspired with frank and open observation to acknowledgment of the rôle played by natural conditions. Social instability and shock made equally pertinent and obvious the remark that only intelligence can confirm the values that natural conditions generate, and that intelligence is itself nurtured and matured only in a free and stable society.