LiTgRATURB. —Hitzig, Urgeschichte ... der Philistiier; Knobel, Vélkertafel ; Movers, Phinizier; Pietschmann, Phéni- zier, p. 261 ff. ; Stark, Gaza und die philistdische Kiiste, Jena, 1852. Of more real value are recent works on Palestinian goography and explorations, works which give the text of egyptian and Assyrian rads Seog works on the history of the nations mentioned in the Bible, and commentaries on the biblical passages where the Philistines are mentioned. As examples one may specify McCurdy, HPM vol. i. sections 166, 54, 192-194; Sayce, HHH p. 291, and HCM (index); G. A. Smith, HGHL ch. ix.; Brugsch, Egypt under the Pharaohs, chs. ix.-xiv. etc.; W. Max Miiller, Asien τι. Europa, 387 ff. ; Schwally, Die Rasse der Philistder, ZWTh. xxxiv. 103 ff. ; Maspero, Struggle of the Nations, 463 f. W. J. BEECHER.
PHILOSOPHY
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PHILOLOGUS (®:\é\oyos).—The name of a Chris- tian greeted by St. Paul in Ro 16% along with Julia, Nereus, Olympas, and others. The name is common among slaves and freedmen, and in inscrip- tions of the Imperial household (CJL vi. 4116). Philologus was commemorated with Patrobas (which see) on Noy. 4. Later legends about him will be found in Acta Sanctorum, Nov., ii. 1, p. 222 A. C. HEADLAM,
PHILOMETOR.—See PTOLEMY VI.
PHILOSOPHY.—
Introduction : the place and function of philosophy; the re- lations between religion and philosophy; the periods of contact between them.
1. The Problem of Greek Philosophy.—1. First Stage: early Greek thinkers. 2. Second stage: the Sophists ; Socrates, Plato, and Aristotle. 8. Third Stage: Stoics and Epicur- eans ; Scepticism ; Neoplatonism.
1 The Contact of Christianity with Greek Philosophy.—1. The Christian Unity : Christianity and Neoplatonism con- trasted. 2. Christianity and the Greek dualism: (i.) the speculative problem; (ii.) the ethical problem. ὃ. The relation of Christian experience to Greek forms of thought. Reference to the conclusions of the ‘ historical’ scnool.
The Place and Function of Philosophy.—Man lives, and man thinks about the life he lives. This is the essence of his constitution as man. He is under the constraint of his nature to re-think the life he lives. This is his distinction from the lower animals, who live, but do not think of their life. Admit thst man is.an animal, and has been produced by evolution. Admit even that there are traces of several mental faculties in the lower animals. Yet the fact remains that for man alone does life present itself as an object of reflexion. For man alone is experience a problem. Philo- sophy, speaking broadly, is the activity of thought brought to bear on experience as a whole. It is, in Schwegler’s phrase, ‘the thinking consideration of things.’ It is implied in the very fact of ex- perience being a problem that, throughout its manifold and diverse elements, there is a unity of thought, reason, or spirit. If it were not so, ex-
erience would not be a problem, for it would never
ave arisen as a whole out of the succession of separate sensations. It is the task of Philosophy to make explicit this unity which is implicit in human experience. We can see, therefore, in broad outline, the course which the history of Philosophy must take. It is a progress towards unity, towards a synthesis of elements, towards a view of human experience, with its varied contents, from one central standpoint.
The stages of this progress will be marked by the unifying principles which they severally em-
loy. Such a principle, let us suppose, is reached.
t serves to explain a number of the particular elements of experience, and to bring them into a harmony which shall be for the time satisfactory to thought and stimulating to action. Soon, how- ever, it is found that this synthetic principle is not adequate to the complexity of life. Elements of experience come into view which refuse to be ex- plained by the alleged universal principle. The harmony which was temporarily reached is broken. Tragic discord appears. The quest for unity has to be resumed with a deeper, sadder, insight, and a larger, more patient wisdom. As we review the history of Philosophy, accordingly, we see that no speculative system is final. Each system, in turn, has failed. We see, moreover, that Philosophy, if we choose to speak paradoxically, must always end in failure. It isthe last result of thought to raise questions which thought alone cannot answer, to penetrate to diseords which the energy of thought alone cannot reconcile. This very failure of Philo- sophy, however, is, in the highest sense, its success. Want of finality in Philosophy, inability
PHILOSOPHY
PHILOSOPHY 849
to comprehend the variety of experience in one formula, is not a mark of weakness, but of strength. It means that thought is not content with ab- stractions, but is resolute to face the facts of life in their fulness and their mystery. It is essenti- ally the quest for a synthesis of life. The success of the quest consists in so deepening the problem that it is seen that no merely intellectual synthesis is possible. The problem of Philosophy merges into the problem of Religion; and Philosophy points beyond itself.
Religion and Philosophy thus present many features of resemblance and contrast, and have close and intricate mutual relations. Religion provides the solution which Philosophy seeks. That which is the quest of Philosophy is the realized experience of ceauvia a unity in which the pro- foundest differences in life are actually reconciled, which leaves nothing beyond itself to confound the human spirit, but brings all elements of ex- perience into a perfect spiritual harmony.