The Stoic Philosophy
The Stoic Philosophy
The Stoic Philosophy
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MARCH
16,
1915
BY
Professor
GILBERT MURRAY
WATTS
,
CO.,
E.U.
SOX
523
boards, 6d. net (by post y^d.) net (by post ud.).
RUSSELL, M.A.
By HENRY W. NEVINSON.
ART AND THE COMMONWEAL. By WILLIAM WAR AND THE ESSENTIAL REALITIES.
ARCHER.
By NORMAN ANGELL.
MARCH
16,
1915
BY
PROFESSOR
GILBERT MURRAY
WATTS &
17
CO.,
E.C.
JOHNSON
GEORGE ALLEN & UNWIN, LTD., RUSKIN HOUSE, MUSEUM STREET, W.C.
1915
IN the
far-off,
Age
before the
War,
our speaker of to-night, Professor Gilbert It was a most entertaining and Murray.
instructive
lecture
;
but
what
chiefly
learned on
that occasion
to forget
was
lesson
as to the duties of a
Nothing would tempt me to I will only reveal who the Chairman was
:
say that
don
His speech
was a conspicuous and masterly example of how not to do it. He began by confessing
that he
knew nothing
went on
of Professor
Murray
subject, but
to explain that
in
he had
read
it
paedia
an Encyclo
at
retailed
great
INTRODUCTORY ADDRESS
length,
and
in
the
information
work
of reference.
There happened
to
be
two or three anecdotes, manifestly the plums of the subject and the Chairman must needs
;
put in his
thumb and
them
by serving them up with consummate insipidity. What Professor Murray must have suffered in
spoil
and
for the
lecturer
having his subject thus broken on the wheel, His conduct I shudder even now to think.
was
certainly a noble
I
example of Stoicism.
I
Had
been
in
his place,
should infallibly
have risen up and slain that Chairman, and claimed from a jury of my countrymen a verdict of Served him right
"
!"
The
was burnt
into
fear
my
that
soul
I
so Professor
to
am going
of
my
No
me
with some
^
IN TROD UCTOR Y A DDKESS
Marcus Aurelius
have sternly averted from temptation. The ideal Chair
;
but
my
face
I
man, as
"
nearly as
the
ideal
If
I
child,
fall
who
is
heard."
away from
that ideal,
only to express
in
there
is
no man
Conway, were he alive, would more warmly welcome to this platform than our speaker
of to-night.
is
a proof
humanism
is
for
which
extra
Conway
making
our apparently
know,
is
He
which
era, to lead
lead to
not.
and
He
not
even
mathematician,
heresy that two
hardened
in
the audacious
four.
No,
INTRODUCTORY ADDRESS
lain
among
past,
with violent Toryism in politics and dense obscurantism in thought. He does not
come
sity,
to
us from godless
London
Univer
with
is its
nor
even
from
Cambridge
mildly
Whiggish
to
proclivities.
He
;
a son,
but he has
known how
if I
may
sup
pose we
may
I
take
Matthew Arnold
as a type
and
am
far
;
or his influence
coming down to address us here to-night Think of the vague and Or think of Pater aesthetic vaporous paganism which was all
!
that
Professor
English scholarship
INTRODUCTORY ADDRESS
but while he
scholars, he
is
is
among among
His imagination and insight, working a upon solid basis of knowledge, give him an
men.
extraordinary power
as
of
no
doubt
he will
re-vivifying
Greek
thought and experience, and making it human and real to us. Ancient Greece is not, to him,
a picturesque
phenomenon
humanity,
to
be contemplated
of vital
mean
What
has specially attracted him to Euripides, we may be sure, is, in the last analysis, neither hTs lyric splendour nor his dramatic subtlety,
but his daring rationalism and his passionate resentment of the stupidities and cruelties
in
the phrase
"
man
These
cruelties, these
stupidities, are
and
are,
frightful
No one
is
more
resolute in
io
Murray.
that
He
is
am
sure
Moncure Conway would warmly have appreciated the consistency, the sincerity, and
the courage of his intellectual attitude, and
it
as a pro
For Professor Murray does not stand alone. He is one of a group of scholars, his contem
poraries
and
his juniors,
who
lost
are converting
causes into a
to
be won.
Home
Univer
New
Mr.
of
College
dons,
Murray and
Vice-Chancellor
Herbert
Fisher,
now
if
Sheffield University?
Conway have
said
book as Professor Bury s History of Freedom of Thought would be written by the Regius
Professor
of
History
at
Cambridge,
and
1 1
think he
would have
not
"
said,
No, no
But
it
does
am
optimist
hope that the present outburst of colossal unreason, alleged to be under the
enough
to
patronage of God, may in the end promote the cause of reason, or at any rate may not
involve any intellectual set-back.
With
that
hope
in view,
let
good
I
now
in
being asked
of
to give
address in commemoration
Moncure D. Conway. I knew Mr. Conway But when I was a boy and but slightly.
struggling
with
religious
difficulties
his
books were
among
me
And
all
those
who
in
approval
recognize
beacons.
the
of
their
community,
one
of
is
may
well
him
as
their
guiding
large in
of
the
His character
life.
written
history of his
Few men
our
test
and so unhesitatingly
14
interests
their
consciences.
This strain
beneath
of
heroic quality,
s
which
lay
Mr.
Conway
unpretentious
I
humour, makes,
think,
the subject of
my
to
not
inappropriate
memory.
wish
in
this
lecture
to
give
in
rough
outline
some account
of organized thought
had
built
up
Graeco-Roman
inspired
book and
its
authoritative revela
called
It
tion.
Stoicism
may be
it
either
philosophy or a religion.
in
its
was a
religion
exalted passion
it
was a philosophy
do
inasmuch as
made no
pretence to magical
powers or supernatural
not suggest that
it
knowledge.
is
no errors of
theory.
It
fact
is
and no inconsistencies of
;
and
do
15
know
of
it
any system
represents a
that
is.
But
believe that
way
of looking at
life
the world
and the
practical
problems of
which possesses
for the
still
a permanent
interest
human
race,
I
of inspiration.
shall
therefore,
or historian.
arguments.
shall
great central
principles
irresistible
made
to so
many
of the best
minds of antiquity.
view
I
From
this point of
will
begin by a
viz.,
suggestion
that
known
to history fall
into
two
good
government
for times of
and
religions
;
bad government
16
religions religions
prosperity
or
for
adversity,
human
life
it
on
this earth or
as from a vale of
in
By
"the
world"
this
connection
mean
known companion
not the universe.
know have
nearly
all,
all,
or
Now,
to
must
suit both
sets
of circumstances.
adversity,
religion
which
fails in
almost equally
it
fatal for
is
successful.
was
the
oppressed,
;
and defiance
but,
like
Christianity,
it
adaptation.
it
Consistently or inconsistently,
opened
its
wings
to
of success
I
and of
failure.
To
illustrate
what
of
mean- contrast
for
moment
the
life
an active,
practical,
philanthropic,
modern
like
St.
filth
Simeon
and
or,
again,
its
practical
needs
it.
the other
two are
rejecting or cursing
In
somewhat the
our two chief
c
same way we
i8
to
whom
worldly success
of
Emperor
Rome,
keenly interested in
good
the
administration.
Stoic
school,
The founder
came from
320
B.C.
of
Zeno,
Cilicia to
perhaps, signi
ficant.
He was
East.
be
fierier
Greek.
significant.
of his
was
left,
as
it
Greece of the
fifth
conduct of
City,
in the
traditional religion
and
Let
us see how.
19
the
City
or
repre
the
sented supreme
power.
By
been
320
B.C.
supreme
power
all
had
overthrown.
cities,
Athens, and
independent Greek
had
overwhelming
force of
and
his
generals.
The high
to
ideal
at
the
be
narrow.
The
community
himself,
if
to
upon
their separate
life,
Thus
had
lost
proved wanting.
their
Now when
a guide
the Jews
still,
or believed
"Zion
that they
left.
is
taken from
"
us,"
says the
Book
of Esdras
nothing
Law."
is left
had
It
long
since
would not
The
traditional
religion
it
fell,
as
it
has some
them.
tion.
Gods
of tradition of
had proved
their
themselves
capable
protecting
deficiencies
might
But they had not. They had proved no match for Alexander and the
overlooked.
Macedonian phalanx.
Thus
tion of
the
work
B.C.
320
was twofold.
They had
to
rebuild a
new
and they
\x
THE STOIC PHILOSOPHY
had
to rebuild
21
We
will see
how Zeno
girded him
Two
how
to live
and what_to
in the first,
His
could
real
interest
was
but
it
not be answered
without
first
For
if
we do
know what
is
true or untrue,
reliable
And,
as
it
been active
in
denying
the
possibility
of
the
Their arguments
laws of reasoning.
The
Sceptics
showed how
22
tradictory,
conclusions.
Many modern
followed
philosophers,
respectfully in their
this
sort of thing.
He wanted
to get to business.
fighter.
His dealings
who argued against him always remind me of a story told of the Duke of Wellington when his word was
opponents
doubted by a subaltern.
was
telling
how
had opened a
rat.
"It
bottle of port,
bottle,"
The Duke
a
fixed
him with
bottle."
It
was
the
damned small
said
it
subaltern, abashed
"
then no doubt
was
a very small
"
rat."
It
23
said
the Duke.
And
ot
world.
"
real ?
mean
table
solid
is
and
material.
matter."
mean
that this
solid
"
And
God,"
and
Per
the soul?
fectly
"
if
any
table."
"And
virtue or justice
matter?"
Of course,"
said
Zeno
called
"
quite
solid."
This
is
what may be
s
"high
doctrine,"
and
Zeno
mean
it
that justice
sort of
was
"
solid
was a
tension,
objects.
situation.
mutual
relation,
among
material
But
it
is
well
to
remember the
24
Now we
world
is
If
the
it ?
real,
By
simply
As such
it
must be
true.
we say
senses
deceive
us
"
we speak
all
incorrectly.
;
The
sense-impression was
interpreted
it
right
it
is
we
who have
it
wrongly, or received
in
What we
need
senseis
in
each
"
comprehensive
impression."
The meaning
I
of this phrase
think
"grasps
"
it
"
means a senseits
"
impression which
object
us, or
but
it
may
we
any
be one which
so that
grasps
which
it.
"grasp,"
we cannot doubt
In
case,
when we
object
upon our
of necessity
true.
When
25
"our
senses deceive
or
when they
were bent
In
;
perfectly true
is
may
gQ.jwrong.
Similarly, when they argue that reasoning is fallacious because men habitually make
mistakes in
it,
make
of them.
You might
is
that twice
two
make mistakes
doing arithmetic.
Thus we
place real
is in
the
first
and
second knowable.
Now
we can
get to
work on our
real philosophy,
And we
the
principle, laid
down
first
by
Zeno
master,
:
Crates,
the principle
is
Good.
That
;
seems plain enough, and harmless enough and so does its corollary Nothing but bad
"
ness
is
bad."
In the case of
call
"good,"
object which
clear that
it
you
is
it.
goodness
in
We,
it
perhaps,
should
not
we
worth while
it
to object
Zeno chooses
to
phrase
so, especially as
little
better than a
truism.
Now,
tomed
to
to
He was
good
?"
accus
It
asking
What is
the
was
It
him the
"
central
is
problem of conduct.
the object of
life,
meant
What
Thus
is
or the
element
in
having?"
"
mean:
Nothing
worth living
for
except good
is
ness."
man
to
be good.
27
take
no
half-
The
nearly so harmless as
looked.
It
begins by
making a clean sweep of the ordinary conven You remember the eighteenth-century tions.
lady
s
"Bland,
passionate,
and deeply
to the Earl
of Leitrim,
heaven."
of
One doubts
whether,
critical
moment came,
and
the
her relation
executors hoped
it is
same with
all
the
when brought
riches, social
Rank,
or nation
what
the tribunal of
ultimate truth
is
Not a
It is
jot.
good.
what
;
28
and
They
that
are
external
on
other
The
thing
really
From
important and
surprising conclusion.
if
You
that
is
possess already,
it,
all
if
worth desiring.
will
it.
The good
yours
you but
You
You
wicked
man
or an accident
leg,
make
you
ill
make you
good or bad except yourself, and to be good or bad is the only thing that matters.
At
plain
this point
common
:
sense rebels.
"This
The
very
man
says to Zeno
is
all
well
but we
know
good
;
we
all
like
them.
The
we
29
answer
he says
is
"
interesting.
In
is
the
first
Yes
that
what
most
people say.
power of
good.
it
The
good
stay in
his
hardship
in
govern
is
kingdom.
He
good
say?
Do
man
or
?
you ever
because
that
history
praises a
he was healthy,
enjoyed
or long-lived,
because ho
they
s s
memory.
The thing
man
30
the
Zeno used another argument. He would bid him answer honestly for himself: "Would
you yourself
rupted
?
and cor
To have abundance
man ?
"
of pleasure
and
be a worse
Zeno
was
difficult to
Some
When Harmodius
is
always taken as
a praiseworthy a certain
act),
young
girl,
names
of the con
spirators.
And under
word.
Now,
in
her previous
life
we may
assume
gaiety.
that Leaina
Which would you sooner have as your own the early life of Leaina, which
31
of
pleasures, or
full
of
agony?
And
with
found
their
it
first.
They
yielded
the good.
of
becoming one of those inhuman cast-iron systems by which mankind may be brow
beaten, but against which
it
secretly rebels.
is
What
which
is
is
Goodness?
What
this
thing
Zeno seems
have been a
little
impatient
;
of the question.
We
is
every
Still,
And
the
profound
of
common
sense and
reasonableness
average
Greek
thought
.32
own
characteristic
way.
Let us see
in practice
what we mean
by
"good."
father, a
chisel
you
work
well.
to
do
Goodness
well.
we
are
still
What
do we
mean by doing
falls
it
"well"?
back on a
scientific
fifth
century
B.C.,
and,
differently
named,
call
it
it
in
We
it
The Greeks
we
translate
Phusis^
a word which
by
"Nature,"
but
"or
which seems
"
to
the process of
It is
Phusis which
"
* See a paper by Professor J. L. Myres, The Back ground of Greek Science," University of California
Chronicle^ xvi,
4.
33
thing into a
seed,
more
perfect form.
shapes the
into
by
;
infinite
the oak
the blind
;
puppy
into the
good hunt
ing dog
city.
If
you analyze
is
this process,
you
find
that
Phusis
the fulfilment of
own
function
that
is,
some
some
Again,
been
;
when
the
it
proper
is
development
has
reached,
that, too,
seems
I
work of
Phusis.
now
we
shall
later.
Let
most of us
;
especially,
like
what Bergson
calls
La
Vie
34
or
Elan
Evolution
it
Creatrice,
,
though
to
the
Greeks
;
seemed
still
a force which
is
present in
and
is
always
utmost capacity.
is
;
We
see
now what
goodness
to Phusis,
effort
it
is
her eternal
will
towards perfection.
You
notice,
means a good deal more than we usually mean by living accord ing to nature." It does not mean living
"
"
simply,"
or
"living
like
the
natural
man."
It
means
much
speculation and
much
It
is
effort
at
imaginative understanding.
at
work
everywhere.
It is like
all
a soul, or a
life-force,
"soul"
running through
life
matter as the
all
or
It
of a
man
runs through
his limbs.
35
Now,
it
so happened
that in
Zeno
made a
This
fact
had
made people
law.
all
Law was
the
"
movements
what they
called the
Kosmos, or
the
life
ordered
world."
Thus Phusis,
of the world,
is,
of view, the
Law
of Nature
it
is
the great
;
all
events occur
their
Phusis
not a
sort
of arbitrary personal
;
Phusis
the
natural
order,
without a cause.
A
alive,
is
which
is
itself life.
It
becomes
indis
like a fore-
36
seeing,
power
"
Pronoia
is
our
Latin
common word
Providence
the
though of course
rubbed
down and
cheapened
As
comes
to a definite personal
God which
is
admitted
And, since
it
must be
in
some sense
material,
is
;
is
made
of
it
is
made
not ordinary
fire,
intellectual fire.
fire
which
is
present in a
warm,
a
fire
live
in a cold,
dead
life,
man
and
is
Phusis, God,
creation.
led to a very definite
We are
and complete
Pantheism.
The
Sceptic begins to
"
make
his
usual objections.
"
God
in worms?"
beetles?"
he asks.
God
in fleas
and dung
And, as
37
made
he spoke.
"
"Why
not?"
God?
Do you
who
is
suppose that
is
only a general
the
good soldier?
or
Cannot
lowest
private
camp
life
Happy
are
you
out
if
you are
great
serving God,
and carrying
the
That
is
the conception.
It
is
All the
all
it.
world
is
working together.
one
And,
it
as a matter of
fact,
no single part of
can
rest
the
being
affected.
not see
is
that the
his
he
is
blind, or a fool.
So we
are led
up
rwv oXwv, or
Sym-
38
pathy of the
truth of
which
world
world
We
a
little
moderns may be
surprise
It is
excused
for feeling
by the
because they
as well they
is
may be
Thus Goodness
acting,
according
to
objection.
If
God
God
is is
all,
the
;
Nature
in
harmony
is
with him.
The answer
is
that
God
in
all
For man
free
How
do we know that?
a
it
Why, by
katalcptike
phantasia,
comprehensive
impossible to
tell.
is
Why
it
should be so we cannot
preferred
;
chained slaves
as a matter of
but,
39
he preferred free
men."
Man
soul,
fire,
God
himself has.
He
he
God
or against him,
ultimately be overwhelmed.
Thus
You
Stoic
will
who
defies the
;
who
works with
tianity,
the world
Chris
We
have
first
all
earthly things.
;
good
nothing but
health, sick
all
Pain,
pleasure,
human
indifferent.
The
;
truly wise
man
possesses his
soul in peace
He
always, with
all
40
God
^
is
fulfilment of his
own
will
and good.
A type
And
in the
man
tion of goodness.
acting according to
failing, is
working always unrestingly for the good of the world, and which needs its fellow workers.
God
is
you can
world.
the
But you can try to work in the same spirit. There were certain old Greek myths which told how Heracles and other heroes had passed
laborious lives serving and helping humanity,
and
in the
The
Stoics used
heaven
that
end
41
become not a dead body, but a star. In the magnificent phrase which Pliny trans
lates
God
God
is
that,
and
man
s true
is
the helping
man
Deus
mortalem.
No wonder
all all
such
a religion appealed to
Roman
governors.
Nearly
we
may
say
in the
professed
themselves Stoics.
all Stoics,
And
good
practical
government of the
Roman
Empire.
Is there
any
On
seems
to
be
and
the school
and
way
to
meet
it.
The
what
42
is
good of working
if
for
is
the welfare of
humanity
such welfare
really worthless?
skill,
you
sifc-
country-side prosperous
it
what
is
the
good of
all
if
and poverty
? is
The answer
clear
is
good bootmaker
;
boots
a good shepherd
;
sheep well
in the
less,
Day-of-Judgment sense, entirely worth and fat sheep no whit better than starved
To
and
must
"prefer"
43
good."
He must
thus
when
the blind
puppy
into the
of the tree
working
which
is
acted or a
ame game
,M.
those
is
\
7
Viewed from
;
outside,
counters
in
are
valueless
their
but
to
engaged
the
game
importance
paramount.
matters
is
What
really
and
ultimately
it
that the
game
shall be played as
should be played.
role.
It
may
you
it
may
be for
a slave
who
dies of torture.
?
44
part
is
well.
Similarly,
is
game
it
of counters.
Your business
to play
in the right
way.
He who
set the
;
board he
counters
may have
He may
shall
have
arranged
men
be swept
You
that?
It
you happen
make.
He
is
not a fool to
failure.
a thing
He
is
can determine
It
hardly interests
the one thing
the
Him.
What
free
interests
Him
will.
action
of
and conscious
This view
at times
it
is
power of
45
Let us see
how it works
in a parti
cular case.
or pain,
Suppose your friend is in sorrow what are you to do ? In the first place,
since
And
you must
Yet,
help.
all
That
is
part of
your function.
are helping and
you
sympathizing, are
you not
bound
to
remember
He
it
is
mistaken
if
in
imagining
that
does.
is
Similarly,
a village in
your
district
it
you
will
if
make
neces
every
sary.
late,
you
will give
your
life
But suppose,
and
after all,
you
arrive too
mind ?
You know
it
46
cut
all
that matters
is
how
they behaved in
and
com
pound
of
delicate
learning
the
is
and
historical
attitude
like
of the
of a
that
deliver a
to
parcel to
try
various
The good
messenger boy
but
of
if
will
go duly
is
the addressee
messenger
boy? He
itself
and say he
found
;
not heartfelt.
The comparison
Stoics.
is
little
hard on
the
No
this point
and of human
47
You
will suffer in
"
says Epictetus.
I
Of
Yet
in the centre
/ilvrot
/xr)
"E<rw0v
It is
trine of resignation.
for his fellow
Man
man
yet a Christian
told to
God and
some way which he does not Judge of the World has done right.
what
Finally,
life
is
to
of Stoic
virtue?
Many
religions, after
theory of
conduct
on
duty and
self-sacrifice
and contempt
pleasure,
lapse
into
confessing the un
by promising the
uncom
was not
monly happy
next world.
It
it
was
48
a later date.
Notably, Islam
is
is
open
to that criticism,
and so
a great deal
is
of popular Christianity.
Stoicism
not.
It
maintains
its
ideal
unchanged.
You remember
that
we touched,
in passing,
them
fall
altitude.
and he said
it
not very a
rather than
dogma
back.
in
perfection
should
up
is
That soul
shall all be
Fire
and
we
nature burnt
utterly
away.
;
Then
there will be no
49
may
be a
moment
matter?
of
does
agony
It will
its
soul reaching
The
doctrine, fine as
is,
seems always
fanciful,
to
and
Indeed,
many
in
this
Absorption
final.
could not be
ness
is
to
do something,
;
achieve
some end
and
if
Goodness
to
exist the
God, so
is
to
I
striving
and
helping.
else
Phusis
it is
must
be
moving
upward, or
not Phusis.
Thus
fulfilled
Stoicism,
the two
whatever
its
weaknesses,
that
main
:
demands
man
makes upon his religion it gave him armour when the world was predominantly evil, and
E
50
it
predominantly good.
afforded guidance
And
think
in
it
stancy.
was not influenced by mere incon It was trying to meet the actual
For
in
most systems
seems
to
Good
Life
there
both an element of
outward
striving
the seeking.
And, consequently,
is
in
some
with him
who fought
to win.
For beyond
all
the presence of
to
some
eternal friend.
our relation
Him
that matters.
I
owe
the
phrase to Mr.
Bevan.
It
is
the assump-
51
which
all
all
religions
or later
philosophies.
I
The main
criti
cism
which
should
lie
be inclined to
here.
pass
on Stoicism would
Starting out,
appeal to tradition
it
ends by making
is
this
a bene
akin to ourselves.
If
we once grant
system
fall
There may be
the worthlessness
;
though, after
there
universe,
think
it,
we
the
must admit
comparison with
moment
what
The good,
is
52
matters.
no such purpose,
all
well,
must
be stated afresh
from the
beginning".
second
criticism,
which
is
passed by
modern psychologists on the Stoic system, is more searching but not so dangerous. The
language of Stoicism, as of
all
ancient philo
ly- ^
too
was
over-intellectualized.
to
It
paid
much
attention
rational processes,
and too
attention to
human conduct
It
which
is
below the
too
level of consciousness.
saw
life
much
as a series of separate
sufficiently as
mental
acts,
and not
a con
Yet a very
is
correction
of
statement
all
that
it
needs.
make reason
that
into a motive
"
It
explains
an
impulse,"
or
of physical or biological
mind prompting
to
some
53
assent ((rvyKaraOtaig).
There
is
nothing
seriously
wrong
here.
Other
the ideal
criticisms, based
on the unreality of
acts without desire
to
and makes no
importance.
seem
me
of smaller
They depend
chiefly
on certain
mean
different
it
category.
However
much
tion.
refined away,
James used
our
Monarchical Deism
"
or
own
We
But
may
we do seem
to find, not
all
only
in
all
religions,
belief
but in practically
that
philosophies,
some
man
is
54
but
met
in his
We
man.
everywhere
it
in the unsophisticated
We
find
in the
unguarded
self-revelations
of the
Now,
many
It
other schools of
sensus of
all
mankind.
was a strong
indication.
The
existence of a
common
instinctive belief in
the
mind
of
man
that there
belief.
that
This
is
a reasonable position.
There must
But
it
is
on which Stoicism,
all
philosophy up
55
sufficiently realizing
mind as a
it
natural
product.
For
is
very
the
important
this matter to
is
realize that
so-called belief
not really an
intellectual
only of very
late
logists
have begun
to
realize the
in
enormous
man
of which he
normally unconscious.
We cannot
escape
powers beneath
I
Indeed, as
find
that
moment
and by an
refrain
it
same assumption,
here too
seems
me
are
that perhaps
we
ineradicable
We
gregarious
56
animals
countless ages.
We
we
in
shown us how
creature, taken
in a
the
habits of a gregarious
his kind, are
away from
no
shaped
to the lost
pack which
longer
there
the
pack
to
which a dog
all
way back
threatens.
the time he
when danger
who
And
may
be,
may
in the
matter
57
herd or
its
herd-
At any
get rid
of.
rate,
it
is
a belief very
difficult to
NOTE.
Stoicism,
(i) Original Stoic trans Epictetus, Discourses* etc. Marcus lated by P. E. Matheson, Oxford, 1915. Aurelius, To Himself ; translated by J. Jackson,
Literature.
Stoicorum Veterum Fragmenta, Oxford, 1906. collected by Von Arnim, 1903-1905. (2) Modern Roman Stoicism (Cambridge, 1911), Literature.
by E. V. Arnold a very thorough and useful piece Stoics and Sceptics, by Edwyn Bevan of work. (Oxford, 1913) slighter, but illuminating. The doctrine of the things which are preferred
; ;
"
"
(7rpo?7yp:Va),
first
though not
"good,"
was,
think,
correctly explained by H.
Gomperz, Lebens-
auffassung der Griechischen Philosophie, 1904. Professor Arnold s book contains a large biblio
graphy.
APPENDICES
APPENDIX A
Born
in
Virginia.
1850.
1851.
1854.
1858. 1863. 1864. 1865. 1869.
Comes
1870.
1874.
1877.
by
and
Ideals.
1883.
Day
(2
vols.).
(Revised
1884.
Temporarily
retires 61
62
A PPENDICES
Returns to South Place.
Life of
1892.
Thomas Paine.
1897.
My Pilgrimage to
Dies
in Paris.
the Wise
Men
of the East.
1910.
Memorial Lecture.
APPENDIX B
THE CONWAY MEMORIAL LECTURESHIP
a general meeting of the South Place Ethical Society, held on October 22, 1908, it was resolved, after full discussion, that an effort should be made
to establish a series of lectures, to be printed
AT
and
APPENDICES
widely circulated, as a permanent Dr. Conway.
63
Memorial
to
Moncure Conway
pation of the
obsolete
the emanci
the thraldom of
pleadings
for a
for
wider and
profoimder conception of human fraternity than the world has yet reached, claim, it is urged, an offering of gratitude more permanent than the
eloquent
obituary
or
reverential
service
of
mourning.
The range
is
of the lectures (of which the sixth published herewith) must be regulated by the
scheme
but
it
hoped that
sufficient
for the
endowment
political,
tinguished public
social,
and
s
religious
name must
The Committee, although not yet in possession of the necessary capital for the permanent endow ment of the Lectureship, thought it better to
further
wait
in
for
hand,
together with
expected in
64
APPENDICES
some years
either
to
at
The Committee
until
earnestly
appeal
for
year
year
Memorial
Contributions
Treasurer.
may
On
W.
Hon.
FAIRHALL,
(Mrs.) F.
deniya,"
"Pera-
Murray, G.
The stoic philosophy
B
528 ,M8