such as it is, rests upon some principle which has impressed men as being
not wholly unreasonable.

In taking a glance at what they have to offer us, I shall not go far
afield, and shall exercise a brevity compatible with the purpose of mere
illustration. To the moralists of ancient Greece, and, to a lesser
degree, to those of the Roman Empire, to the Christian teachers who
succeeded to their heritage in the centuries which followed, and to the
more or less independent thinkers who made their appearance after the
Reformation, we can trace our ethical pedigree. For our purpose we need
seek no wider field. Here we may find sufficiently notable contrasts of
opinion to disturb the dogmatic slumber of even an inert mind. The most
cursory glance makes us inclined to accept with some reserve Stephen's
claim that "the difference between different systems is chiefly in the
details and special application of generally admitted principles."

8. EPICUREAN AND STOIC.--Thus, Aristippus of Cyrene advised men to grasp
the pleasure of the moment rather than to await the more uncertain
pleasure of the future; but he also counselled, for prudential reasons,
the avoidance of a conflict with the laws. Such advice takes cognizance
of the self-love of the individual, and is not self-love reasonable?
Nevertheless, such advice might be given by a discouraged criminal of a
reflective turn of mind, on his release from prison, to a comrade not yet
chastened by incarceration. Epicurus praises temperance and fortitude,
but only as measures of prudence. He praises justice, but only in so far
as it enables us to escape harm, and frees us from that dread of
discovery that haunts the steps of the evil-doer. His more specific
maxims, do not fall in love with a woman, become the father of a family,
or, generally, go into politics, smack strongly of the rule of life
recommended to Feuillet's hero, Monsieur de Camors, by his worldly-wise