In the world of knowledge, the essential Form of Good is the limit of our inquiries, and can barely be perceived; but, when perceived, we cannot help concluding that it is in every case the source of all that is bright and beautiful -in the visible world giving birth to light and its master, and in the intellectual world dispensing, immediately and with full authority, truth and reason -and that whosoever would act wisely, either in private or in public, must set this Form of Good before his eyes.
Is it not also true that no physician, in so far as he is a physician, considers or enjoins what is for the physician's interest, but that all seek the good of their patients? For we have agreed that a physician strictly so called, is a ruler of bodies, and not a maker of money, have we not?
I would believe any religion that could prove it had existed since the beginning of the world. But when I see Socrates, Plato, Moses, and Mohammed I do not think there is such a one. All religions owe their origin to man.
God knows; I won't be an Oxford don anyhow. I'll be a poet, a writer, a dramatist. Somehow or other I'll be famous, and if not famous, I'll be notorious. Or perhaps I'll lead the life of pleasure for a time and then—who knows?—rest and do nothing. What does Plato say is the highest end that man can attain here below? To sit down and contemplate the good. Perhaps that will be the end of me too.
So their combinations with themselves and with each other give rise to endless complexities, which anyone who is to give a likely account of reality must survey.
The weight of the world is on our shoulders, its vision is through our eyes; if we blink or look aside, or turn back to finger what Plato said or remember Napoleon and his conquests, we inflict on the world the injury of some obliquity. This is life.
And we must beg Homer and the other poets not to be angry if we strike out these and similar passages, not because they are unpoetical, or unattractive to the popular ear, but because the greater the poetical charm in them, the less are they meet for the ears of boys and men who are meant to be free, and who should fear slavery more than death.
We may like well to know what is Plato’s and what is Montesquieu’s or Goethe’s part, and what thought was always dear to the writer himself; but the worth of the sentences consists in their radiancy and equal aptitude to all intelligence. They fit all our facts like a charm. We respect ourselves the more that we know them.
The honour of parents is a fair and noble treasure to their posterity, but to have the use of a treasure of wealth and honour, and to leave none to your successors, because you have neither money nor reputation of your own, is alike base and dishonourable.
There is one mind common to all individual men. Every man is an inlet to the same and to all of the same. He that is once admitted to the right of reason is made a freeman of the whole estate. What Plato has thought, he may think; what a saint has felt, he may feel; what at any time has befallen any man, he can understand. Who hath access to this universal mind is a party to all that is or can be done, for this is the only and sovereign agent
Society is an illusion to the young citizen. It lies before him in rigid repose, with certain names, men, and institutions, rootedlike oak-trees to the centre, round which all arrange themselves the best they can. But the old statesman knows that society is fluid; there are no such roots and centres; but any particle may suddenly become the centre of the movement, and compel the system to gyrate round it, as every man of strong will, like Pisistratus, or Cromwell, does for a time, and every man of truth, like Plato, or Paul, does forever.