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all that Socrates is recorded by Ms more scrupulous biographer to have said or done , there is so much good sense , and so much right feeling * that we are in danger of forgetting his power of intellect in dwelling on the soundness of his character . We are in danger of considering tne philosopher , who may with truth be said to have developed all the leading truths of na * tural religion and morals , merely a plain good man , because he has preferred whatever is sound in practice to what is striking in theory .
" But the simplicity of Socrates * manner may with many prove as great an obstacle to his being ranked high as a philosopher , as is the soundness of his matter . If ever there existed a merely human being who could recognize the Divine voice in the plain instincts of conscience , and the simplest inferences of reason , it may be admitted that Socrates had that power . Therefore it is that his opinions and conduct exhibit a harmony so consentient
between feelings not too acute , and a reason not too grave , yet each yielding its clear and perfect tone , that we are tempted to consider the instrument perfectly attuned by the Divine hand , and to think less of the master ' s skill . In other words , we are inclined to attribute the invariable soundness of Socrates' mind to the Divine allotment of an unerring moral sense , and to forget the largeness of his prudence ia the supposed acuteness of his
sagacity . " It is thus , that some calm and majestic temple , raised by a master iu Grecian art , when compared with the innumerable perplexities of Gothic barbarism , appears so indivisible in its unity , so inseparable in its completeness , that we are tempted to consider it the execution , or rather the conception , of some happy moment , and to deny that it could have been put together from an infinity of formless materials by the vexatious toilings of incessant care , directed by a profound knowledge of the principles of beauty .
This is a great error into which we are in danger of falling . Analogy might teach us that only rude and unorganised masses of matter have been allowed to attain their state of being suddenly . The crystal grows slowly in its silent but not uninstructive cave , and the exquisite brilliancy of the diamond is not that instantaneous hardening poets love to dream of . And , whatever soundness there be in these analogies , it is matter of known fact , that the temper of Socrates was of mortal mould , and only the industry bestowed on its correction was indeed divine . By the same constant care , the intellectual and moral simplicity observable in Socrates was built up .
" However we estimate Socrates as a Bpeculatist , there can be but one opinion about his practical character , about his sagacity in detecting in what happiness consists , and about hie success in promoting it . Plato had more enthusiasm of imagination j and when the test of hU master ' s sounder sense was withdrawn , ran into speculations well adapted to exercise a
powerful influence over sensitive and imaginative minda . Arifitotle was more nice in his distinctions , and more scientific in his arrangements ; and , when his master ' s practical objects had ceased to direct men ' s attention wholly to conduct , was well fitted to be listened to with admiration by those who view morals as a science . But for a sound judgment in questions of honesty and usefulness , we would prefer Socrates' strong sense and right feeling , and
Untitled Article
The Religion of Socrates . 583
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1831, page 583, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2601/page/7/
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