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Reason ought to be the originator in all cases, as Bishop Butler observes that Conscience should be. If this were so, every act of Moral Choice would be [Greek: orektikos nous].

But one obvious function of the feelings and passions in our composite nature is to instigate Action, when Reason and Conscience by themselves do not: so that as a matter of fact our Moral Choice is, in general, fairly described as [Greek: orexis dianoetike]. See Bishop Butler’s Sermon II. and the First upon Compassion.

P. 133, l. 24. It is the opening statement of the Post Analytics.

P. 133, l. 27. Aristotle in his logical analysis of Induction, Prior. Analytics II. 25, defines it to be “the proving the inherence of the major term in the middle (i.e. proving the truth of the major premiss in fig. 1) through the minor term.” He presupposes a Syllogism in the first Figure with an universal affirmative conclusion, which reasons, of course, from an universal, which universal is to be taken as proved by Induction. His doctrine turns upon a canon which he there quotes. “If of one and the same term two others be predicated, one of which is coextensive with that one and the same, the other may be predicated of that which is thus coextensive.” The fact of this coextensiveness must be ascertained by [Greek: nous], in other words, by the Inductive Faculty. We will take Aldrich’s instance. All Magnets attract iron \ A B C are Magnets | Presupposed Syllogism reasoning A B C attract iron. / from an universal.

A B C attract iron (Matter of observation and experiment)

All Magnets are A B C (Assumed by [Greek: nous], i.e. the Inductive faculty)

All Magnets attract iron (Major premiss of the last Syllogism proved by taking the minor term of that for the middle term of this.)

Or, according to the canon quoted above: A B C are Magnets. A B C attract iron.

But [Greek: nous] tells me that the term Magnets is coextensive with the term A B C, therefore of all Magnets I may predicate that they attract iron.

Induction is said by Aristotle to be [Greek: hoia phanton], but he says in the same place that for this reason we must conceive ([Greek: noehin]) the term containing the particular Instances (as A B C above) as composed of all the Individuals.

If Induction implied actual examination of all particular instances it would cease to be Reasoning at all and sink into repeated acts of Simple Apprehension it is really the bridging over of a chasm, not the steps cut in the rock on either side to enable us to walk down into and again out of it. It is a branch of probable Reasoning, and its validity depends entirely upon the quality of the particular mind which performs it. Rapid Induction has always been a distinguishing mark of Genius the certainty produced by it is Subjective and not Objective. It may be useful to exhibit it Syllogistically, but the Syllogism which exhibits it is either nugatory, or contains a premiss literally false. It will be found useful to compare on the subject of Induction as the term is used by Aristotle, Analytica Prior. II 25 26 Analytica Post. I. 1, 3, and I. Topics VI I and X.

P 133 1 32. The reference is made to the Post Analyt I II and it is impossible to understand the account of [Greek: epistaemae] without a perusal of the chapter, the additions to the definition referred to relate to the nature of the premisses from which [Greek: epistaemae] draws its conclusions they are to be “true, first principles incapable of any syllogistic proof, better known than the conclusion, prior to it, and causes of it.” (See the appendix to this Book.)

P 134 1 12. This is the test of correct logical division, that the membra dividentia shall be opposed, i.e. not included the one by the other. P. 134, l. 13. The meaning of the [Greek: hepehi] appears to be this: the appeal is made in the first instance to popular language, just as it the case of [Greek: epistaemae], and will be in those of [Greek: phronaesis] and [Greek: sophia]. We commonly call Architecture an Art, and it is so and so, therefore the name Art and this so and so are somehow connected to prove that connection to be “coextensiveness,” we predicate one of the other and then simply convert the proposition, which is the proper test of any logical definition, or of any specific property. See the Topics, 1. vi.

P. 135, l. 2. See the parable of the unjust Steward, in which the popular sense of [Greek: phronaesis] is strongly brought out; [Greek: ephaenesen ho kurios ton oikonomon taes adikias oti phronimos epoiaesen hoti ohi viohi tou aionos toutou phronimoteroi, k.t.l.]—Luke xvi. 8.

P. 135, l. 5. Compare the [Greek: aplos] and [Greek: kath’ ekasta pepaideumenos] of Book I. chap. 1.

P. 135, l. 35. The two aspects under which Virtue may be considered as claiming the allegiance of moral agents are, that of being right, and that of being truly expedient, because Conscience and Reasonable Self-Love are the two Principles of our moral constitution naturally supreme and “Conscience and Self-Love, if we understand our true happiness, always lead us the same way.” Bishop Butler, end of Sermon III.

And again:

“If by a sense of interest is meant a practical regard to what is upon the whole our Happiness this is not only coincident with the principle of Virtue or Moral Rectitude, but is a part of the idea itself. And it is evident this Reasonable Self-Love wants to be improved as really as any principle in our nature. So little cause is there for Moralists to disclaim this principle.” From the note on sect. iv. of the chapter on Moral Discipline, Analogy, part I chap. v.

P. 136, l. 6. See the note on [Greek: Arche] on page 4, l. 30.

The student will find it worth while to compare this passage with the following—Chap. xiii. of this book beginning [Greek: e d’ exis to ommati touto k. t. l]—vii. 4. [Greek: eti kai ode physikos. k.t.l.] vii. 9.—[Greek: ae gar arethae kai ae mochthaeria. k.t.l.]—iii. 7 ad finem. [Greek: ei de tis legoi. k.t.l.]

P. 136, l. 15. This is not quite fair. Used in its strict sense, Art does not admit of degrees of excellence any more than Practical Wisdom. In popular language we use the term “wiser man,” as readily as “better artist” really denoting in each case different degrees of approximation to Practical Wisdom and Art respectively, [Greek: dia to ginesthai tous epainous di anaphoras]. I. 12.

P. 136, l. 17. He would be a better Chymist who should poison intentionally, than he on whose mind the prevailing impression was that “Epsom Salts mean Oxalic Acid, and Syrup of Senna Laudanum.” P. 137, l. 13. The term Wisdom is used in our English Translation of the Old Testament in the sense first given to [Greek:——] here. “Then wrought Bezaleel and Ahohab, and every wise-hearted man, in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the Sanctuary” Exodus xxxvi. i.