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FORE:With regard to ethics, there is, of course, a great difference between the innovating, creative genius of the Greek and the receptive but timid intelligence of the Roman. Yet the uncertainty which, in the one case, was due to the absence of any fixed system, is equally present in the other, owing to the embarrassment of having so many systems among which to choose. Three ethical motives were constantly present to the thoughts of Socrates: the utility of virtue, from a material point of view, to the individual; its social necessity; and its connexion with the dual constitution of man as a being composed of two elements whereof the one is infinitely superior to the other; but he never was able, or never attempted to co-ordinate them under a single principle. His successors tried to discover such a principle in the idea of natural law, but could neither establish nor apply it in a satisfactory manner. Cicero reproduces the Socratic elements, sometimes in their original dispersion and confusion, sometimes with the additional complication and perplexity introduced by the idea through which it had been hoped to systematise and reconcile them. To him, indeed, that idea was even more important than to the Greek moralists; for he looked on Nature as the common ground where philosophy and untrained experience might meet for mutual confirmation and support.274 We have seen how he adopted the theory��as yet not very clearly formulated��of a moral sense, or general faculty of intuition, from Philo. To study and obey the dictates of this faculty, as distinguished from the depraving influence of custom, was his method of arriving at truth and right. But if, when properly consulted, it always gave the same response, a similar unanimity might be expected in the doctrines of the various philosophical schools; and the adhesion of Academicians, Peripatetics, and Stoics to the precept, Follow Nature, seemed to demonstrate that such an agreement actually existed. Hence Cicero over and over again labours to prove173 that their disputes were merely verbal, and that Stoicism in particular had borrowed its ethics wholesale from his own favourite sect. Yet from time to time their discrepancies would force themselves on his notice; and by none have the differences separating Stoicism from its rivals been stated with more clearness, concision, and point.275 These relate to the absolute self-sufficingness of virtue, its unity, and the incompatibility of emotion with its exercise. But Cicero seems to have regarded the theory of preference and rejection as a concession to common sense amounting to a surrender of whatever was parodoxical and exclusive in the Stoic standpoint.276 And with respect to the question round which controversy raged most fiercely, namely, whether virtue was the sole or merely the chief condition of happiness, Cicero, as a man of the world, considered that it was practically of no consequence which side prevailed.277 It would be unfair to blame him for not seeing, what the stricter school felt rather than saw, that the happiness associated with goodness was not of an individual but of a social character, and therefore could not properly be compared with objects of purely individual desire, such as health, wealth, friends, and worldly fame.The first debate arose on the subject of drunkenness and gin. Drunkenness had of late years appeared to grow rapidly, and to assume more horrible features from the increasing use of gin. Sir Joseph Jekyll proposed in committee that a heavy tax should be laid on this pernicious liquor, which should put it out of the reach of the working classes��namely, a duty of twenty shillings per gallon on all sold retail, and fifty pounds yearly for the licence to every retailer. This benevolent man had not arrived at the truth, that to tax a crime is only to stop up one vent of it, and to occasion its bursting out in half a dozen other places. Sir Robert Walpole saw this clearly, and though he would not oppose the Bill for this purpose, he predicted that Parliament would soon be called upon to modify its provisions. The small duties heretofore levied on this article had brought in about seventy thousand pounds annually, and, as the Excise had been made over to the Crown, this sum went to the Civil List. Walpole demanded, therefore, that whatever deficiency of this sum should be produced by the new regulations should be made up to the Civil List. The whole measure excited great clamour out of doors. It was regarded as an invidious attempt to abridge the comforts of the people, whilst those of the wealthy remained untouched. The clause proposed by Walpole to protect the revenue was assailed with much fury both in and out of the House. It was said that the Minister was quite indifferent to the morals of the people on the one hand, or to their enjoyment on the other, so that the revenue did not suffer.

FORE:201"Not exactly, no. But you were an accessory after the fact."

FORE:They had given up.187