and lack theoretic completeness. Did it make such a sacrifice? What
did it lose, or cause one to lose?

And we may note, as Marius could hardly have done, that Cyrenaicism
is ever the characteristic philosophy of youth, ardent, but narrow in
its survey--sincere, but apt to become one-sided, or even fanatical.
It is one of those subjective and partial ideals, based on vivid,
because limited, apprehension of the truth of one aspect of
experience (in this case, of the beauty of the world and the brevity
of man's life there) which it may be said to be the special vocation
of the young to express. In the school of Cyrene, in that
comparatively fresh Greek world, we see this philosophy where it is
least blase, as we say; in its most pleasant, its blithest and yet
perhaps its wisest form, youthfully bright in the youth of European
thought. But it grows young again for a while in almost every
youthful soul. It is spoken of sometimes as the appropriate
utterance of jaded men; but in them it can hardly be sincere, or, by
the nature of the case, an enthusiasm. "Walk in the ways of thine
heart, and in the sight of thine eyes," is, indeed, most often, [16]
according to the supposition of the book from which I quote it, the
counsel of the young, who feel that the sunshine is pleasant along
their veins, and wintry weather, though in a general sense foreseen,
a long way off. The youthful enthusiasm or fanaticism, the self-
abandonment to one favourite mode of thought or taste, which occurs,
quite naturally, at the outset of every really vigorous intellectual
career, finds its special opportunity in a theory such as that so
carefully put together by Marius, just because it seems to call on
one to make the sacrifice, accompanied by a vivid sensation of power
and will, of what others value--sacrifice of some conviction, or
doctrine, or supposed first principle--for the sake of that clear-