completely established himself in the “spiritual.” In so far as he has done so he is temperate.
The Neoplatonists have the same conception of temperance. Plotinus says: “Temperance is an inward conversion to intellect.”[1] Porphyry repeats with approval this definition, using the same words.[2] “Inward conversion to intellect” means simply the reign of intellect in the soul. Spinoza considers temperance as a moral quality, “attributable to the mind in virtue of its understanding (intellect).”[3] That is, when one is temperate, and in so far as he is temperate, he has understanding or is intellectual.
In a like manner Mrs. Eddy disposes of “moral courage”[4] following Porphyry and Spinoza.
The student should consider how this theory as to temperance is related logically to and dependent upon the view that the human will, the exercise of which involves the sense of time, is a power for evil and should be kept inactive.
We have already discussed the virtue of love and shown that Mrs. Eddy and the Neoplatonists identify it with understanding.
We have also discussed sympathy and seen that both Neoplatonism and Christian Science deny that it is a virtue since it involves suffering. Mind cannot suffer. Sympathy therefore is not
