[Footnote 6:  ’What Plato here calls the Knowledge of Good, or Reason,—­the just discrimination and comparative appreciation, of Ends and Means—­appears in the Politikus and the Euthydemus, under the title of the Regal or Political Art, as employing or directing the results of all other arts, which are considered as subordinate:  in the Protagoras, under the title of art of calculation or mensuration:  in the Philebus, as measure and proportion:  in the Phaedrus (in regard to rhetoric) as the art of turning to account, for the main purpose of persuasion, all the special processes, stratagems, decorations, &c., imparted by professional masters.  In the Republic, it is personified in the few venerable Elders who constitute the Reason of the society, and whose directions all the rest (Guardians and Producers) arc bound implicitly to follow:  the virtue of the subordinates consisting in this implicit obedience.  In the Leges, it is defined as the complete subjection in the mind, of pleasures and pains to right Reason, without which, no special aptitudes are worth, having.  In the Xenophontic Memorabilia, it stands as a Sokratic authority under the title of Sophrosyne or Temperance:  and the Profitable is declared identical with, the Good, as the directing and limiting principle for all human pursuits and proceedings.’ (Grote’s Plato, I., 362.)]

[Footnote 7:  ’Indeed there is nothing more remarkable in the Gorgias, than the manner in which.  Sokrates not only condemns the unmeasured, exorbitant, maleficent desires, but also depreciates and degrades all the actualities of life—­all the recreative and elegant arts, including music and poetry, tragic as well as dithyrambic—­all provision for the most essential wants, all protection against particular sufferings and dangers, even all service rendered to another person in the way of relief or of rescue—­all the effective maintenance of public organized force, such as ships, docks, walls, arms, &c.  Immediate satisfaction, or relief, and those who confer it, are treated with contempt, and presented as in hostility to the perfection of the mental structure.  And it is in this point of view, that various Platonic commentators extol in an especial manner the Gorgias:  as recognizing an Idea of Good superhuman and supernatural, radically disparate from pleasures and pains of any human being, and incommensurable with, them; an Universal Idea, which, though it is supposed to cast a distant light upon its particulars, is separated from them by an incalculable space, and is discernible only by the Platonic telescope.’ (Grote, Gorgias)]

[Footnote 8:  There is some analogy between the above doctrine and the great law of Self-conservation, as expounded in this volume (p. 75).]

[Footnote 9:  Aristotle and the Peripatetics held that there were tria genera bonorum:  (1) Those of the mind (mens sana), (2) those of the body, and (3) external advantages.  The Stoics altered this theory by saying that only the first of the three was bonum; the others were merely praeposita or sumenda.  The opponents of the Stoics contended that this was an alteration in words rather than in substance.]