Truth certainly exists, if existence be not too mean an attribute for that eternal realm which is tenanted by ideals; but truth is repugnant to physical or psychical being. Moreover, truth may very well be identified with an impassible intellect, which should do nothing but possess all truth, with no point of view, no animal warmth, and no transitive process. Such an intellect and truth are expressions having a different metaphorical background and connotation, but, when thought out, an identical import. They both attempt to evoke that ideal standard which human thought proposes to itself. This function is their effective essence. It insures their eternal fixity, and this property surely endows them with a very genuine and sublime reality. What is fantastic is only the dynamic function attributed to them by Aristotle, which obliges them to inhabit some fabulous extension to the physical world. Even this physical efficacy, however, is spiritualised as much as possible, since deity is said to move the cosmos only as an object of love or an object of knowledge may move the mind. Such efficacy is imputed to a hypostasised end, but evidently resides in fact in the functioning and impulsive spirit that conceives and pursues an ideal, endowing it with whatever attraction it may seem to have. The absolute intellect described by Aristotle remains, therefore, as pertinent to the Life of Reason as Plato’s idea of the good. Though less comprehensive (for it abstracts from all animal interests, from all passion and mortality), it is more adequate and distinct in the region it dominates. It expresses sublimely the goal of speculative thinking; which is none other than to live as much as may be in the eternal and to absorb and be absorbed in the truth. The rest of ancient philosophy belongs to the decadence and rests in physics on eclecticism and in morals on despair. That creative breath which had stirred the founders and legislators of Greece no longer inspired their descendants. Helpless to control the course of events, they took refuge in abstention or in conformity, and their ethics became a matter of private economy and sentiment, no longer aspiring to mould the state or give any positive aim to existence. The time was approaching when both speculation and morals were to regard the other world; reason had abdicated the throne, and religion, after that brief interregnum, resumed it for long ages. [Sidenote: Transcendentalism true but inconsequential.]