movement of the world rather than the personalities which conceived them?
The great man is the expression of his time, and there may be peculiar
difficulties in his age which he cannot overcome. He may be out of harmony
with his circumstances, too early or too late, and then all his thoughts
perish; his genius passes away unknown. But not therefore is he to be
regarded as a mere waif or stray in human history, any more than he is the
mere creature or expression of the age in which he lives. His ideas are
inseparable from himself, and would have been nothing without him. Through
a thousand personal influences they have been brought home to the minds of
others. He starts from antecedents, but he is great in proportion as he
disengages himself from them or absorbs himself in them. Moreover the
types of greatness differ; while one man is the expression of the
influences of his age, another is in antagonism to them. One man is borne
on the surface of the water; another is carried forward by the current
which flows beneath. The character of an individual, whether he be
independent of circumstances or not, inspires others quite as much as his
words. What is the teaching of Socrates apart from his personal history,
or the doctrines of Christ apart from the Divine life in which they are
embodied? Has not Hegel himself delineated the greatness of the life of
Christ as consisting in his 'Schicksalslosigkeit' or independence of the
destiny of his race? Do not persons become ideas, and is there any
distinction between them? Take away the five greatest legislators, the
five greatest warriors, the five greatest poets, the five greatest founders
or teachers of a religion, the five greatest philosophers, the five
greatest inventors,--where would have been all that we most value in
knowledge or in life? And can that be a true theory of the history of
philosophy which, in Hegel's own language, 'does not allow the individual
to have his right'?

Once more, while we readily admit that the world is relative to the mind,