4. In respect to the external history and the lives of the philosophers, it will strike us that from this time on, these appear to be very different from those of the philosophers of ancient times, whom we regarded as self-sufficing individualities. It is required that a philosopher should live as he teaches, that he should despise the world and not enter into connection with it; this the ancients have accomplished, and they are such plastic individualities just because the inward spiritual aim of philosophy has likewise frequently determined their external relations and conditions. The object of their knowledge was to take a thoughtful view of the universe; they kept the external connection with the world all the further removed from themselves because they did not greatly approve of much therein present; or, at least, it ever proceeds on its way, according to its own particular laws, on which the individual is dependent. The individual likewise participates in the present interests of external life, in order to satisfy his personal ends, and through them to attain to honour, wealth, respect, and distinction; the ancient philosophers, however, because they remained in the Idea, did not concern themselves with things that were not the objects of their thought. Hence with the Greeks and Romans the philosophers lived in an independent fashion peculiar to themselves, and in an external mode of life which appeared suitable to and worthy of the science they professed; they conducted themselves independently as private persons, unfettered by outside trammels, and they may be compared to the monks who renounced all temporal goods. In the Middle Ages it was chiefly the clergy, doctors of theology, who occupied themselves with philosophy. In the transition period the philosophers showed themselves to be in an inward warfare with themselves and in an external warfare with their surroundings, and their lives were spent in a wild, unsettled fashion.