he terms breeding, and anarchy liberty, and waste magnificence, and impudence courage.
No wonder Plato saw that his ideal state would not be realized until kings became philosophers, that is to say—never. Modern dreamers might profit by his wise predictions.
Plato's doctrine is one of ideas and idealism as contrasted with sensations and sensationalism. It is spiritualism as contrasted with materialism. The higher produces the lower, instead of the lower the higher. It is the doctrine that recognizes the rational order of the world, the transcendent nature of conscious man, and his ethical aim. It places ideals before man, in the attaining of which he comes to realization of his true being. It is a doctrine of rational explanation of man's existence. As such it has always strongly invited the adherence of philosophers and Christians. The founders of the church regarded Plato as directly inspired or as having derived inspiration from the Hebrew scriptures.
The doctrine of Universals may be taken with allowance, but we may believe that it represents the right side of philosophical thought. It matters not much whether we hold to the view of Plato's ideas or native truths of the mind developed by experience or the creative activity of the mind in knowing the outer world or the doctrine of participation in the divine nature and divine thought or the power to generalize from the facts of subjective and objective nature, a power above, and not of, material nature—all these views imply man's spiritual and ideal character. Behind man and behind nature is the same reality. In some sense (not the pantheistic, as
