metaphysical discussion again--when it must resume those subtle but
necessary and unavoidable problems that it dropped unsolved at the close
of the period of Greek freedom, when it must get to a common and general
understanding upon what its ideas of truth, good, and beauty amount to,
and upon the relation of the name to the thing, and of the relation of
one mind to another mind in the matter of resemblance and the matter of
difference--upon all those issues the young science student is as apt to
dismiss as Rot, and the young classical student as Gas, and the austere
student of the science of Economics as Theorising, unsuitable for his
methods of research.

In our achievement of understandings in the place of these evasions
about fundamental things lies the road, I believe, along which the human
mind can escape, if ever it is to escape, from the confusion of purposes
that distracts it at the present time.


1.2. THE RESUMPTION OF METAPHYSICAL ENQUIRY.

It seems to me that the Greek mind up to the disaster of the Macedonian
Conquest was elaborately and discursively discussing these questions of
the forms and methods of thought and that the discussion was abruptly
closed and not naturally concluded, summed up hastily as it were, in the
career and lecturings of Aristotle.

Since then the world never effectually reopened these questions until
the modern period. It went on from Plato and Aristotle just as the art
of the seventeenth and eighteenth century went on from Raphael and
Michael Angelo. Effectual criticism was absolutely silent until the
Renaissance, and then for a time was but a matter of scattered