《》What influence Scepticism exercised on the subsequent course of Greek thought is difficult to determine. If we are to believe Diogenes Laertius, who flourished in the second quarter of the third century A.D., every school except Epicureanism had at that time sunk into utter neglect;304 and it is natural to connect this catastrophe with the activity of the Sceptics, and especially of Sextus Empiricus, whose critical compilation had appeared not long before. Such a conclusion would be supported by the circumstance that Lucian, writing more than fifty years earlier, directs his attacks on contemporary philosophy chiefly from the Sceptical standpoint; his Hermotimus in particular being a popularised version of the chief difficulties raised from that quarter. Still it remains to be shown why the criticism of the Greek Humanists, of Pyrrho, and of the New Academy should have produced so much more powerful an effect under their revived form than when they were first promulgated; and it may be asked whether the decline of philosophy should not rather be attributed to the general barbarisation of the Roman empire at that period.
Next to its bearing on the question of immortality, the Epicurean psychology is most interesting as a contribution to the theory of cognition. Epicurus holds that all our knowledge is derived from experience, and all our experience, directly or indirectly, from the presentations of sense. So far he says no more than would be admitted by the Stoics, by Aristotle, and indeed by every Greek philosopher except Plato. There is, therefore, no necessary connexion between his views in this respect and his theory of ethics, since others had combined the same views with a very different standard of action. It is in discussing the vexed question of what constitutes the ultimate criterion of truth that he shows to most disadvantage in comparison with the more intellectual96 schools. He seems to have considered that sensation supplies not only the matter but the form of knowledge; or rather, he seems to have missed the distinction between matter and form altogether. What the senses tell us, he says, is always true, although we may draw erroneous inferences from their statements.184 But this only amounts to the identical proposition that we feel what we feel; for it cannot be pretended that the order of our sensations invariably corresponds to the actual order of things in themselves. Even confining ourselves to individual sensations, or single groups of sensations, there are some that do not always correspond to the same objective reality, and others that do not correspond to any reality at all; while, conversely, the same object produces a multitude of different sensations according to the subjective conditions under which it affects us. To escape from this difficulty, Epicurus has recourse to a singularly crude theory of perception, borrowed from Empedocles and the older atomists. What we are conscious of is, in each instance, not the object itself, but an image composed of fine atoms thrown off from the surfaces of bodies and brought into contact with the organs of sense. Our perception corresponds accurately to an external image, but the image itself is often very unlike the object whence it originally proceeded. Sometimes it suffers a considerable change in travelling through the atmosphere. For instance, when a square tower, seen at a great distance, produces the impression of roundness, this is because the sharp angles of its image have been rubbed off on the way to our eyes. Sometimes the image continues to wander about after its original has ceased to exist, and that is why the dead seem to revisit us in our dreams. And sometimes the images of different objects coalesce as they are floating about, thus producing the appearance of impossible monsters, such as centaurs and chimaeras.185
Now, there is this great difference between Aristotle and Mill, that the former is only showing how reasoning from examples can be set forth in syllogistic form, while the latter is investigating the psychological process which underlies all reasoning, and the real foundation on which a valid inference rests—questions which had never presented themselves clearly to the mind of the Greek philosopher at all. Mill argues, in the first instance, that when any particular proposition is deduced from a general proposition, it is proved by the same evidence as that on which the general itself rests, namely, on other particulars; and, so far, he is in perfect agreement with Aristotle. He then argues that inferences from particulars to particulars are perpetually made without passing through a general proposition: and, to illustrate his meaning, he quotes the example of a ‘village matron and her Lucy,’ to which Mr. Wallace refers with a very gratuitous sneer.285
As might be expected, the circle of admirers which surrounded Plotinus included several women, beginning with his hostess Gemina and her daughter. He also stood high in the favour of the Emperor Galienus and his consort Salonina; so much so, indeed, that they were nearly persuaded to let him try the experiment of restoring a ruined city in Campania, and governing it according to Plato’s laws.411 Porphyry attributes the failure of this project to the envy of the courtiers;276 Hegel, with probably quite as much reason, to the sound judgment of the imperial ministers.412
To be after life what we have been before!’Thus, then, the Socratic dialogue has a double aspect. It is, like all philosophy, a perpetual carrying of life into ideas and of ideas into life. Life is raised to a higher level by thought; thought, when brought into contact with life, gains movement and growth, assimilative and reproductive power. If action is to be harmonised, we must regulate it by universal principles; if our principles are to be efficacious, they must be adopted; if they are to be adopted, we must demonstrate them to the satisfaction of our contemporaries. Language, consisting as143 it does almost entirely of abstract terms, furnishes the materials out of which alone such an ideal union can be framed. But men do not always use the same words, least of all if they are abstract words, in the same sense, and therefore a preliminary agreement must be arrived at in this respect; a fact which Socrates was the first to recognise. Aristotle tells us that he introduced the custom of constructing general definitions into philosophy. The need of accurate verbal explanations is more felt in the discussion of ethical problems than anywhere else, if we take ethics in the only sense that Socrates would have accepted, as covering the whole field of mental activity. It is true that definitions are also employed in the mathematical and physical sciences, but there they are accompanied by illustrations borrowed from sensible experience, and would be unintelligible without them. Hence it has been possible for those branches of knowledge to make enormous progress, while the elementary notions on which they rest have not yet been satisfactorily analysed. The case is entirely altered when mental dispositions have to be taken into account. Here, abstract terms play much the same part as sensible intuitions elsewhere in steadying our conceptions, but without possessing the same invariable value; the experiences from which those conceptions are derived being exceedingly complex, and, what is more, exceedingly liable to disturbance from unforeseen circumstances. Thus, by neglecting a series of minute changes the same name may come to denote groups of phenomena not agreeing in the qualities which alone it originally connoted. More than one example of such a gradual metamorphosis has already presented itself in the course of our investigation, and others will occur in the sequel. Where distinctions of right and wrong are involved, it is of enormous practical importance that a definite meaning should be attached to words, and that they should not be allowed, at least without express agreement, to depart from the recognised acceptation: for such words, connoting as they do the approval or disap144proval of mankind, exercise a powerful influence on conduct, so that their misapplication may lead to disastrous consequences. Where government by written law prevails the importance of defining ethical terms immediately becomes obvious, for, otherwise, personal rule would be restored under the disguise of judicial interpretation. Roman jurisprudence was the first attempt on a great scale to introduce a rigorous system of definitions into legislation. We have seen, in the preceding chapter, how it tended to put the conclusions of Greek naturalistic philosophy into practical shape. We now see how, on the formal side, its determinations are connected with the principles of Socrates. And we shall not undervalue this obligation if we bear in mind that the accurate wording of legal enactments is not less important than the essential justice of their contents. Similarly, the development of Catholic theology required that its fundamental conceptions should be progressively defined. This alone preserved the intellectual character of Catholicism in ages of ignorance and superstition, and helped to keep alive the reason by which superstition was eventually overthrown. Mommsen has called theology the bastard child of Religion and Science. It is something that, in the absence of the robuster parent, its features should be recalled and its tradition maintained even by an illegitimate offspring.
A far higher place must be assigned to Judaism among the competitors for the allegiance of Europe. The cosmopolitan importance at one time assumed by this religion has been considerably obscured, owing to the subsequent devolution of its part to Christianity. It is, however, by no means impossible that, but for the diversion created by the Gospel, and the disastrous consequences of their revolt against Rome, the Jews might have won the world to a purified form of their own monotheism. A few significant circumstances are recorded showing how much influence they had acquired, even in Rome, before the first preaching of Christianity. The first of these is to be found in Cicero’s defence of Flaccus. The latter was accused of appropriating part of the annual contributions sent to the temple at Jerusalem; and, in dealing with this charge, Cicero speaks of the Jews, who were naturally prejudiced against his client, as a powerful faction the hostility of which he is anxious not to provoke.330 Some twenty years later, a great advance has been made. Not only must the material interests of the Jews be respected, but a certain conformity to their religious prescriptions is considered a mark of good breeding, In one of his most amusing satires, Horace tells us how, being anxious to shake off a bore, he appeals for help to his friend Aristius Fuscus, and reminds him of217 some private business which they had to discuss together. Fuscus sees his object, and being mischievously determined to defeat it, answers: ‘Yes, I remember perfectly, but we must wait for some better opportunity; this is the thirtieth Sabbath, do you wish to insult the circumcised Jews?’ ‘I have no scruples on that point,‘ replies the impatient poet. ‘But I have,’ rejoins Fuscus,—‘a little weak-minded, one of the many, you know—excuse me, another time.‘331 Nor were the Jews content with the countenance thus freely accorded them. The same poet elsewhere intimates that whenever they found themselves in a majority, they took advantage of their superior strength to make proselytes by force.’332 And they pursued the good work to such purpose that a couple of generations later we find Seneca bitterly complaining that the vanquished had given laws to the victors, and that the customs of this abominable race were established over the whole earth.333 Evidence to the same effect is given by Philo Judaeus and Josephus, who inform us that the Jewish laws and customs were admired, imitated, and obeyed over the whole earth.334 Such assertions might be suspected of exaggeration, were they not, to a certain extent, confirmed by the references already quoted, to which others of the same kind may be added from later writers showing that it was a common practice among the Romans to abstain from work on the Sabbath, and even to celebrate it by praying, fasting, and lighting lamps, to visit the synagogues, to study the law of Moses, and to pay the yearly contribution of two drachmas to the temple at Jerusalem.335
A mortal soul: since neither man
We have now concluded our survey of the first great mental antithesis, that between reason on the one hand, and sense and opinion on the other. The next antithesis, that between reason and passion, will occupy us a much shorter time. With it we pass from theory to practice, from metaphysics and logic to moral philosophy. But, as we saw in the preceding chapter, Aristotle is not a practical genius; for him the supreme interest of life is still the acquisition of knowledge. Theorising activity corresponds to the celestial world, in which there can be neither opposition nor excess; while passion corresponds to the sublunary sphere, where order is only preserved by the balancing of antithetical forces; and the moderating influence of reason, to the control exercised by the higher over the lower system.
To be after life what we have been before!’Institute of Plasma Physics, Hefei Institutes of Physical Science (ASIPP, HFIPS) undertakes the procurement package of superconducting conductors, correction coil, superconducting feeder, power supply and diagnosis, accounting for nearly 80% of China's ITER procurement package.
"I am so proud of our team and it’s a great pleasure for me working here," said BAO Liman, an engineer from ASIPP, HFIPS, who was invited to sit near Chinese National flay on the podium at the kick-off ceremony to represent Chinese team. BAO, with some 30 ASIPP engineers, has been working in ITER Tokamak department for more than ten years. Due to the suspended international traveling by COVID-19, most of the Chinese people who are engaged in ITER construction celebrated this important moment at home through live broadcasting.
One of ASIPP’s undertakes, the number 6 poloidal field superconducting coil (or PF6 coil) , the heaviest superconducting coil in the world, was completed last year, and arrived at ITER site this June. PF6 timely manufacturing and delivery made a solid foundation for ITER sub-assembly, it will be installed at the bottom of the ITER cryostat.
Last year, a China-France Consortium in which ASIPP takes a part has won the bid of the first ITER Tokamak Assembly task, TAC-1, a core and important part of the ITER Tokamak assembly.
Exactly as Bernard BIGOT, Director-General of ITER Organization, commented at a press conference after the ceremony, Chinese team was highly regarded for what they have done to ITER project with excellent completion of procurement package.
The kick-off ceremony for ITER assembly (Image by Pierre Genevier-Tarel-ITER Organization)
the number 6 poloidal field superconducting coil (Image by ASIPP, HFIPS)
ITER-TAC1 Contract Signing Ceremony (Image by ASIPP, HFIPS)
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