T HE time was, and that in not so far distant past, when philosophy was generally known and accepted as the queen of sciences. Even that, however, was a real comedown for philosophy from position she once occupied; namely, that of being synonym for all ordered and reliable knowledge of any kind. It is, of course, a well-known fact that for Greeks there existed no science or sciences aside from philosophy, since philosophy, being love of wisdom, was all-inclusive term used for serious study of anything, from mathematics and astronomy to ethics, political science, rhetoric, and poetry. It is necessary, therefore, at outset of our discussion to make it perfectly clear that philosophy, as at present understood, makes no claims to any such pretentious or all-inclusive program. In fact, there are those who claim that philosophy itself has ceased to have any unusual or even worth-while function to fulfill in modern world. It has been asserted that, together with religion and mythology, philosophy belongs to limbo of a bygone day, a day when people who had not yet learned how to universe in which we live had to depend upon more or less shrewd and more or less adequate speculation. The day of empirical science spelled doom of philosophy as surely as it spelled doom of religion and mythology, so we have been told. If this is true, answer to our discussion becomes easy enough: there is no room for philosophy in liberal-arts curriculum of an empirically scientific age. One might, of course, proceed simply to pass up all such voices with Nazarene's first prayer from his cross: Father, forgive them, for they know not. Such procedure, however, becomes questionable when one
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