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By R. M. Wenley

An try has been made, writes the writer in his preface, to teach that the improvement of Greek concept and the ordinary personality of Judaism inevitably rendered Christ s paintings assorted from that of Socrates. whereas dogmatic theology certainly includes very many components derived from Greek philosophy, Christianity at its resource is in no clever Greek. Philosophy in part ready the way in which for it, and originated now not a couple of doctrines which afterwards turned integrated in Christian dogma. This, in spite of the fact that, was once just a secondary courting. during this test, the writer avoids making any new groundbreaking assertions, and focuses as an alternative at the major currents of scholarship that the 2 poles have attracted. In Wenley s personal phrases, no pretence is made to trench upon disputed issues of creed. And this can be what makes the booklet this sort of worthwhile better half to someone attracted to acquiring an summary that's goal, informative, and all-encompassing.

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Again, the highest good is also eudaemonistic for the individual. Only he who knows himself will attain true happiness. Permanent satisfaction will accrue to the temperate man who is master of himself, and therefore cultivator of his best nature. On the other hand, when individuals come into contact with each other—and this, as we have seen, is Socrates’ prevailing view— the highest good is utilitarian. This, indeed, is but an extension of the eudasmonism just noticed. But the highest good now ceases to be absolute.

He had a mission and a conviction of it, and to this extent knew what he desired; his associates did not. ”62 Socrates is thus ironical because he has the advantage of his fellows in knowing his own ignorance. But, on the other hand, there is a sense in which this knowledge of ignorance is not ironical. Socrates himself possessed no system, and in many ways the problem of life was a dark enigma to him. He might trap Euthydemus and the rest into unguarded statements by his apparent anxiety to obtain information, but he could not supply an infallible test of knowledge or rule of conduct.

93 The deception, which the lower elements in man’s psychological constitution are quick to practise upon wisdom, must, no doubt, be carefully guarded 54 Chapter Four against.

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