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(1938). Observations on Hume's theory of taste. English Studies: Vol. 20, No. 1-6, pp. 193-198.

The philosophers differ sadly amongst themselves. They do not at present form a literal human community of mutual enlightenment and of growth in knowledge, to any such extent as do the workers in the field of any one of the natural sciences. The philosophers are thus far individuals rather than consciously members one of another. The charity of mutual interpretation is ill developed amongst them. They frequently speak with tongues and do not edify. And they are especially disposed to contend regarding their spiritual gifts. We cannot expect them, then, at present to agree regarding any one philosophical opinion.

ACCORDING to both Emerson and Whitehead there are no important problems in the whole range of philosophy which are not at least touched upon in the writings of Plato, and most of them are considered at such length that all subsequent philosophy seems to consist of footnotes to the Dialogues. "Out of Plato come all things that are still written and debated among men of thought," wrote Emerson in Representative Men." Yet for a variety of reasons there has never developed in America any considerable school of Platonism. In some sense, probably, the St. Louis School, the followers of Royce at Harvard, and some other idealist groups might be called Platonists, including the Concord School of Philosophy which was Platonist enough in its enthusiasms. But none of these were professed disciples in the sense that Emerson or Whitehead is. For one thing, Platonism seems to take root best in a well established culture, for example Italy during the Renaissance, or England in the earlier seventeenth century. In spite of its political implications, Platonism is mainly a speculative and contemplative sort of philosophy; and this implies a firm social basis for leisure. Hence most Platonists have belonged to the clergy of an established church, or to an aristocracy, or to the