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FORE:Who feels too reckless to help himself?"

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FORE:The king, in his speech on opening Parliament, mentioned the fleets which we had dispatched to the West Indies and South America, and his determination to continue those armaments so as to bring Spain to reason. He professed to rely with confidence on our allies, although we had scarcely one left, whilst in the same breath he admitted the no longer doubtful hostility of France[74] at the very moment that our only ally��namely, Austria��was calling on us for assistance, instead of being able to yield us any, should we need it. On the proposal of the address, the Opposition proceeded to condemn the whole management of the war. The Duke of Argyll led the way, and was followed by Chesterfield, Carteret, Bathurst, and others, in a strain of extreme virulence against Walpole, calling him a Minister who for almost twenty years had been demonstrating that he had neither wisdom nor conduct. In the Commons Wyndham was no longer living to carry on the Opposition warfare, but Pitt and Lyttelton more than supplied his place.All virtue, with Plotinus, rests on the superiority of the soul to the body. So far, he follows the common doctrine of Plato and Aristotle. But in working out the distinction, he is influenced by the individualising and theoretic philosophy of the latter rather than by the social and practical philosophy of the former. Or, again, we may say that with him the intellectualism of Aristotle is heightened and warmed by the religious aspirations of Plato, strengthened and purified by the Stoic passionlessness, the Stoic independence of external goods. In his ethical system, the virtues are arranged in an ascending scale. Each grade reproduces the old quadripartite division into Wisdom, Courage, Temperance and Justice, but in each their respective significance receives a new interpretation. As civic virtues, they continue to bear the meaning assigned to them in Plato��s Republic. Wisdom belongs to reason, Courage to passionate spirit, Temperance to desire, while Justice implies the fulfilment of its appropriate function by each.493 But all this only amounts to the restriction of what would otherwise be unregulated impulse, the imposition of Form on Matter, the supremacy of the soul over the body; whereas what we want is to get rid of matter altogether. Here also, Plato sets us on the right track when he calls the virtues purifications. From this point of view, for the soul to energise alone without any interference, is Wisdom; not to be moved by the passions of the body is Temperance; not to dread separation from the body is Courage; and to obey the guidance of reason is Justice.494 Such a disposition of the soul is what Plato means by flying from the world and becoming like God. Is this enough? No, it is not. We have, so far, been dealing only with the negative conditions of good, not with good itself. The essential thing is not purification, but what remains behind when the work of purification is332 accomplished. So we come to the third and highest grade of virtue, the truly divine life, which is a complete conversion to reason. Our philosopher endeavours to fit this also into the framework of the cardinal virtues, but not without imposing a serious strain on the ordinary meaning of words. Of Wisdom nothing need be said, for it is the same as rationality. Justice is the self-possession of mind, Temperance the inward direction towards reason, Courage the impassivity arising from resemblance to that which is by nature impassive.495

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