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144 NOTES AND CORRESPONDENCE. ought not the identification of Philosophy with Virtue', which is an essential point of the main argument of the Republic, to have shown Dr. Martineau that this distinction of Conscience, as a separate power set over Intellect as a master to "lash it to its work," was at any rate absolutely impossible to Plato at the time that this dialogue was composed ? It seems to me that all these questions must be answered unhesitatingly in the affirmative. So far my criticism of Dr. Martineau has related to points in Plato's doctrine as to which I cannot profess to find any difficulty or ground for hesitation. The case is different when we come to Plato's views on the question of Free-will. Here I should characterise Dr. Martineau's state- ment as one-sided and inadequate rather than simply erroneous ; he does not see that Plato's fundamental psychological conceptions preclude him from giving to the modern question of Free-will the clear answer which Dr. Martineau tries to elicit from him. To put it briefly, we may say that, while Plato is anxious to resist the Determinist excuse for vice, his psycho- logy inevitably precludes him from being really Libertarian ; he has every wish to fix on the individual the full responsibility for his bad conduct. and he does this as impressively as he can in the Republic by the mythical representation of an uncontrolled choice among human lots by the dis- embodied soul, but when we press him for an account of volition, the freedom vanishes. The wrongness of any volition is completely explained by given conditions of the mind willing, whether these conditions are con- ceived as purely intellectual defects or as defects in the relations established between rational and non-rational impulses. To say that he " admits no necessity but as the consequence or after-stage of freedom, and puts the Will before the Must, fetching the determinate out of the indeterminate as its prior " is to make him talk modern Libertarianism in a quite un- warrantable way. Even in the fable of the Republic the fateful choice of the disembodied soul is not represented as "fetched out of the ind minate"; it is expressly and emphatically referred to the conditions- "want of capacity and skill" or "folly and greediness" which the soul brings with it to the choice. Finally, in my review, I demurred to Dr. Martineau's characterisation of Plato's ethics as "Unpsychological " ; pointing out that this could not properly be said of the ethical doctrine expounded in the Ri-ptil>lic. Dr. Martineau, in his reply, admits that this is true "if by his ethical doctrine is meant his criticism of current notions, his dialectic sifting of proverbial maxims, his analysis of the Hellenic State and his remedial rules for escaping its ills"; but says that this is not an "ethical theory" hut an " ethical art ". Certainly; but I did not mean this kind of tiling when I spoke of Plato's "ethical doctrine"; 1 meant primarily his theory of Virtue expounded in book iv., and secondly the analysis, Classification, and comparison of Pleasures given in book iv. As Dr. Martineau himself in speaking of the former says that it is "made to rest on a psychological base," I am surprised that he has misunderstood me. He says thai what he means by a psychological theory of ethics is not "constituted by processes of logical search and psychological illustration". But it is not a question of psychological illuxtriiliiui : the analysis by which Plato dis- tinguishes three active principles in the individual .soul Reason, Appetite-, and TO 6vfj.oft8es is the basis on which his whole theory of Virtue is constructed. To call such a theory " Unpsychological " seems to me a mis- leading departure from the common usage of language. I trust the reader will now consider that, by examining this sample of Dr. Martineau's answers to my criticisms, I have sufficiently justified the unfavourable opinion of the historical portion of his reply which I expr. at the outset of this paper. At the same time, 1 think that his study of