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These, in certain instances, have reached such intense proportions that one may wonder if youth, baulked of the traditional initiation of 4 T h e following from M a l c o l m Muggeridge's Chronicles of Wasted Time (London, 1 9 7 2 , p. 15) is perhaps symptomatic of a widespread feeling : 'By the same token, a strange certainty has possessed me, almost since I can remember, that the Lord M a y o r riding in his coach, the L o r d Chancellor seated on his Woolsack, Honourable and R i g h t Honourable Members facing one another across the floor of the House of C o m m o n s , were somehow the end of a line.

A n iconoclastic cleverness emanating from an unanchored intellect w a s the very quality with which Milton, himself a disillusioned revolutionary, endowed Satan - the symbol of 5 ultimately purposeless energy and rebellion. Such total opposition to w h a t is right, Milton suggests, springs from a pseudointellectual pride. None of the romantics w h o glorify in the 'free' spirit appear to have noticed, in their canonization of Satan as the hero of Paradise Lost, that both he and his 'angels' from the moment they decided to w a g e implacable w a r against G o d , or the natural law, became in fact merely enslaved puppets : T o do ought good never will be our task, But ever to do ill our sole delight, As being the contrary to his high will W h o m w e resist.

In Man and His Universe Langdon-Davies writes as follows : T h e whole history of science has been a direct search for G o d , deliberate and conscious, until well into the eighteenth century. . Copernicus, Kepler, Galileo, Newton, Leibnitz and the rest did not merely believe in G o d in an orthodox sort of w a y ; they believed that their work told humanity 5 more about G o d than had been known before. T h i s statement is to a great extent true, but one must remember that Plato's central doctrine that G o d was the measure of all things was quickly challenged by the doctrine of Protagoras that man was the measure of all things.

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