advanced than the Philebus, which contains, perhaps, more metaphysical truth more obscurely expressed than any other Platonic dialogue. Here, as Plato expressly tells us, he is 'forging weapons of another make,' i.e. new categories and modes of conception, though 'some of the old ones might do again.' But if superior in thought and dialectical power, the Philebus falls very far short of the Republic in fancy and feeling. The development of the reason undisturbed by the emotions seems to be the ideal at which Plato aims in his later dialogues. There is no mystic enthusiasm or rapturous contemplation of ideas. Whether we attribute this change to the greater feebleness of age, or to the development of the quarrel between philosophy and poetry in Plato's own mind, or perhaps, in some degree, to a carelessness about artistic effect, when he was absorbed in abstract ideas, we can hardly be wrong in assuming, amid such a variety of indications, derived from style as well as subject, that the Philebus belongs to the later period of his life and authorship. But in this, as in all the later writings of Plato, there are not wanting thoughts and expressions in which he rises to his highest level. The plan is complicated, or rather, perhaps, the want of plan renders the progress of the dialogue difficult to follow. A few leading ideas seem to emerge: the relation of the one and many, the four original elements, the kinds of pleasure, the kinds of knowledge, the scale of goods. These are only partially connected with one another. The dialogue is not rightly entitled 'Concerning pleasure' or 'Concerning good,' but should rather be described as treating of the relations of pleasure and knowledge, after they have been duly analyzed, to the good. (1) The question is asked, whether pleasure or wisdom is the chief good, or some nature higher than either; and if the latter, how pleasure and wisdom are related to this higher good. (2) Before we can reply with exactness, we must know the kinds of pleasure and the kinds of knowledge. (3) But still we may affirm generally, that the combined life of pleasure and wisdom or knowledge has more of the character of the good than either of them when isolated. (4) to determine which of them partakes most of the higher nature, we must know under which of the four unities or elements they respectively fall. These are, first, the infinite; secondly, the finite; thirdly, the union of the two; fourthly, the cause of the union. Pleasure is of the first, wisdom or knowledge of the third class, while reason or mind is akin to the fourth or highest.