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insertion of certain chapters of purely social history. No one can understand the Stoics and Epicureans without some knowledge of the Hellenistic age, or the scholastics without a modicum of understanding of the growth of the Church from the fifth to the thirteenth centuries. I have therefore set forth briefly those parts of the main historical outlines that seemed to me to have had most influence on philosophical thought, and I have done this with most fullness where the history may be expected to be unfamiliar to some readers—for example, in regard to the early Middle Ages. But in these historical chapters I have rigidly excluded whatever seemed to have little or no bearing on contemporary or subsequent philosophy.

The problem of selection, in such a book as the present, is very difficult. Without detail, a book becomes jejune and uninteresting; with detail, it is in danger of becoming intolerably lengthy. I have sought a compromise, by treating only those philosophers who seem to me to have considerable importance, and mentioning, in connection with them, such details as, even if not of fundamental importance, have value on account of some illustrative or vivifying quality.

Philosophy, from the earliest times, has been not merely an affair of the schools, or of disputation between a handful of learned men. It has been an integral part of the life of the community, and as such I have tried to consider it. If there is any merit in this book, it is from this point of view that it is derived.

This book owes its existence to Dr Albert C. Barnes, having been originally designed and partly delivered as lectures at the Barnes Foundation in Pennsylvania.

As in most of my work during the years since 1932, I have been greatly assisted in research and in many other ways by my wife, Patricia Russell.

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INTRODUCTION

The conceptions of life and the world which we call 'philosophical' are a product of two factors: one, inherited religious and ethical conceptions; the other, the sort of investigation which may be called 'scientific', using this word in its broadest sense. Individual philosophers have differed widely in regard to the proportions in which these two factors entered into their systems, but it is the presence of both, in some degree, that characterizes philosophy.

'Philosophy' is a word which has been used in many ways, some wider, some narrower. I propose to use it in a very wide sense, which I will now try to explain.

Philosophy, as I shall understand the word, is something intermediate between theology and science. Like theology, it consists of speculations on matters as to which definite knowledge has, so far, been unascertainable; but like science, it appeals to human reason rather than to authority, whether that of tradition or that of revelation. All definite knowledge—so I should contend—belongs to science; all dogma as to what surpasses definite knowledge belongs to theology. But between theology and science there is a No Man's Land, exposed to attack from both sides; this No Man's Land is philosophy. Almost all the questions of most interest to speculative minds are such as science cannot answer, and the confident answers of theologians no longer seem so convincing as they did in former centuries. Is the world divided into mind and matter, and, if so, what is mind and what is matter? Is mind subject to matter, or is it possessed of independent powers? Has the universe any unity or purpose? Is it evolving towards some goal? Are there really laws of nature, or do we believe in them only because of our innate love of order? Is man what he seems to the astronomer, a tiny lump of impure carbon and water impotently crawling on a small and unimportant planet? Or is he what he appears to Hamlet? Is he perhaps both at once? Is there a way of living that is noble and another that is base, or are all ways of living merely futile? If there is a way of living that is noble, in what does it consist, and how shall we achieve it? Must the good be eternal in order to deserve to be valued, or is it worth seeking