receptive, if not of the reflective, powers--precisely in this
circumstance, if we rightly consider it, lies the duly prescribed
corrective of that philosophy. For it is by its exclusiveness, and
by negation rather than positively, that such theories fail to
satisfy us permanently; and what they really need for their
correction, is the complementary influence of some greater system, in
which they may find their due place. That Sturm und Drang of the
spirit, as it has been called, that ardent and special apprehension
of half-truths, in the enthusiastic, and as it were "prophetic"
advocacy of which, devotion to truth, in the case of the young--
apprehending but one point at a time in the great circumference--most
usually embodies itself, is levelled down, safely enough, afterwards,
as in history so in the individual, by the weakness and mere
weariness, as well as by the maturer wisdom, of our nature. And
though truth indeed, resides, as has been said, "in the whole"--in
harmonisings and adjustments like this--yet those special
apprehensions may still owe their full value, in this sense of "the
whole," to that earlier, one-sided but ardent pre-occupation with
them.

Cynicism and Cyrenaicism:--they are the earlier Greek forms of Roman
Stoicism and Epicureanism, and in that world of old Greek [20]
thought, we may notice with some surprise that, in a little while,
the nobler form of Cyrenaicism--Cyrenaicism cured of its faults--met
the nobler form of Cynicism half-way. Starting from opposed points,
they merged, each in its most refined form, in a single ideal of
temperance or moderation. Something of the same kind may be noticed
regarding some later phases of Cyrenaic theory. If it starts with
considerations opposed to the religious temper, which the religious
temper holds it a duty to repress, it is like it, nevertheless, and