pher, however, was free from these preconceptions, and might have reconstituted the Life of Reason had he had a sufficient interest in culture. Spinoza brought man back into nature, and made him the nucleus of all moral values, showing how he may recognise his environment and how he may master it. But Spinoza’s sympathy with mankind fell short of imagination; any noble political or poetical ideal eluded him. Everything impassioned seemed to him insane, everything human necessarily petty. Man was to be a pious tame animal, with the stars shining above his head. Instead of imagination Spinoza cultivated mysticism, which is indeed an alternative. A prophet in speculation, he remained a levite in sentiment. Little or nothing would need to be changed in his system if the Life of Reason, in its higher ranges, were to be grafted upon it; but such affiliation is not necessary, and it is rendered unnatural by the lack of sweep and generosity in Spinoza’s practical ideals.
For moral philosophy we are driven back, then, upon the ancients; but not, of course, for moral inspiration. Industrialism and democracy, the French Revolution, the Renaissance, and even the Catholic system, which in the midst of ancient illusions enshrines so much tenderness and wisdom, still live in the world, though forgotten by philosophers, and point unmistakably toward their several
