“What expectations I had formed and how grievously was I disappointed! As I proceeded, I found my philosopher altogether forsaking Reason or any other principle of order, but having recourse to air, and ether, and water, and other eccentricities.... Thus one man makes a vortex all round, and steadies the earth by the heaven; another gives the air as a support to the earth, which is a sort of broad trough. Any power which in arranging them as they are arranges them for the best never enters into their minds; and instead of finding any superior strength in it, they rather expect to discover another Atlas of the world who is stronger and more everlasting and more containing than the good; of the obligatory and containing power of the good they think nothing; and yet this is the principle which I would fain learn if anyone would teach me.”[1] Here we have the programme of a new philosophy. Things are to be understood by their uses or purposes, not by their elements or antecedents; as the fact that Socrates sits in his prison, when he might have escaped to Euboea, is to be understood by his allegiance to his notion of what is best, of his duty to himself and to his country, and not by the composition of his bones and muscles. Such reasons as we give for our actions, such grounds as might move the public assembly to decree this or that, are to be given in explanation of the order of nature. The world is a work of reason. It must be interpreted, as we interpret the actions of a man, by its motives. And these motives we must guess, not by a fanciful dramatic mythology, such as the poets of old had invented, but by a conscientious study of the better and the worse in the conduct of our own lives. For instance, the highest occupation, according to Plato, is the study of philosophy; but this would not be possible for man if he had to be continually feeding, like a grazing animal, with its nose to the ground. Now, to obviate the necessity of eating all the time, long intestines are useful; therefore the cause of long intestines is the study of philosophy. Again, the eyes, nose, and mouth are in the front of the head, because (says Plato) the front is the nobler side,--as if the back would not have been the nobler side (and the front side) had the eyes, nose, and mouth been there! This method is what Molière ridicules in _Le Malade Imaginaire_, when the chorus sings that opium puts people to sleep because it has a dormitive virtue, the nature of which is to make the senses slumber.