exists. Both agree in the general character of their philosophy. In both practical considerations prevail over speculation. Both treat natural science and logic as sciences subsidiary to ethics—natural science especially in view of its bearing on religion. Both attach more importance to natural science than to logic. If the Epicurean neglect of scientific rules forms a contrast to the care which the Stoics devoted thereto, both Schools are at least agreed in one thing—in displaying greater independence in investigating the question as to a test of truth. By both this standard was placed in the senses; and to all appearances both were led to take this view by the same cause; appeals to the senses being a consequence of their purely practical way of looking at things. Both, moreover, employed against scepticism the same practical postulate—the argument that knowledge must be possible, or no certainty of action would be possible. They even agree in not being content with the phenomena supplied by the senses as such, although Epicurus as little approved of the Stoic theory of irresistible impressions as he did of their logical analysis of the forms of thought. With such appeals to the senses how could there be any other result than materialism both in the Stoic and Epicurean systems? But it is strange that the materialism in both Schools should be based on the same definition of reality, corresponding with their practical way of looking at things. [1379] [(b) Points of difference.] In the unfolding and detailed exposition of their materialistic views the systems diverge, more widely, perhaps, than the philosophers themselves, whose leading they professed to follow. These divergencies appear particularly on the subject of nature, the Stoics regarding nature as a system of design, the Epicureans explaining it as a mechanical product. Whilst the Stoics adhered to fatalism, and saw God everywhere, the Epicureans held the theory of atoms, and the theory of necessity. Whilst the Stoics were speculatively orthodox, the Epicureans were irreligious freethinkers. Both meet again in that branch of natural science which is most important in respect of morals—the part dealing with man. Both hold that the soul is a fiery atmospheric substance. Even the proof for this view, derived from the mutual influence of body and soul, is common to both. Both distinguish between the higher and the lower parts of the soul, and thus even the Epicureans in their psychology allow a belief in the superiority of reason to the senses, and in the divine origin of the soul.