TYPES OF ETHICAL THEORY. 95 



yet nevertheless held to the belief that, though 

 eternal, they were causes of movement. If Dr. 

 Martineau allows this to be true of the 'I&'a raya- 

 Oov, why not of the ti$r] ? And if Aristotle may 

 talk of a TTpwrov KIVOVV ov KIVOV^VOV, and explain 

 or disguise the paradox by the phrase KIVZI we 

 tpu/iitvov, why should not Plato do the same? 



The account of Plato's ideal State, its strength 

 and its weakness, is admirably worked out, but 

 when our author goes out of his way to compare 

 it with the Catholic Church, his statement needs 

 a good deal of qualification. After quoting Hegel's 

 contrast between "the relentless subjugation of the 

 individual" in the Platonic State and the infinite 

 value of each individual soul in the teaching of 

 Christianity, Dr. Martineau turns round upon the 

 Catholic Church, and says its real failure was due 

 to its not having recognized the doctrine of "justifi- 

 cation by faith." Here, apparently, the Catholic 

 Church means the mediaeval Papacy, which cer- 

 tainly, like all over-centralized governments, tended 

 to ignore subjective conditions in its anxiety to 

 secure external conformity. Yet the antinomi- 

 anism which shaped itself in the sixteenth-century 

 solifidianism, is both on its moral and metaphysical 

 side farther removed from Christianity than was 

 the mediaeval idea of unity. 



There is a good deal of special pleading in the 

 attempt to make Plato a theist ; and it comes 



