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One of the truths of Philology, which strikes us more than others, is that a world continually develops in ideas with the advance of culfure and civilization. The Greek philosopher Heraclitus uses the word, "Logos" in the sense of the reason of the world. His analysis of the world ultima tely leads him to the principle of Becoining, Change. In this view, this change is accoulished in accordance with definite relations, and in a succession that remains always the same. This rhythin of events be calls by various na mes. Destiny, Order, Reason (Logos) is his First Principale. These predicates, in which physical, ethical and logical order in the world appear as still identified, -prove only the undeveloped state of thougbi wnich does noi yet know how to seprate the different motives. The Stoic's had a littie different view of the wogos. According to thin the entire universe formed a singie, unitary, living, connecied whole, and that al particular things were the deter uinate forms assuued by a divine primitive power which was in a state of eternal activity. In their view, the deity, as the actively productive and formative power, is a kind of Logos; also the rational part of souls is a consubstantial emanation froin the divine Logos. The Christian idea of Logos is largely influenced by the Stoic doctrine; only-there are added to it the appeal to and supremacy of authority. Right knowledge was therefore, not possible except--through
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