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CONTENTS
| PAGE | |
|---|---|
| general literature—The differences between various Schools modified by the importance of the ethical end to which all their efforts were directed—Endeavour made to base morality on sanctions already consecrated by the philosophies and religious traditions of the Past—Plutarch's "Ethics" the result of such an endeavour | 43
|
| CHAPTER IV. | |
| Plutarch's attitude towards Pagan beliefs marked by a spirit of reverent rationalism—The three recognized sources of Religion: Poetry, Philosophy, and Law or Custom—The contribution of each to be examined by Reason with the object of avoiding both Superstition and Atheism: Reason the "Mystagogue" of Religion—Provisional examples of Plutarch's method in the three spheres—His reluctance to press rationalism too far—His piety partly explained by his recognition of the divine mission of Rome—Absence of dogmatism in his teaching | 62 |
| CHAPTER V. | |
| Plutarch's Theology—His conception of God not a pure metaphysical abstraction, his presentment of it not dogmatic—General acceptance of the attributes recognized by Greek philosophy as essential to the idea of God—God as Unity, Absolute Being, Eternity— God as Intelligence: Personalityof Plutarch's God intimately associated with his Intelligence—God's Intelligence brings him into contact with humanity: by it he knows the events of the Future and the secrets of the human heart—From his knowledge springs his Providence—God as Father and Judge—the De Sera Numinis Vindicta—Immortality of the Soul | 87 |
| CHAPTER VI. | |
| Plutarch's Dæmonology—Dæmonology as a means of reconciliation between the traditional Polytheism and Philosophic Monotheism—Dæmonlore in Greek philosophers and in the popular faith—Growth of a natural tendency to identify the gods of the | |
