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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.

P. 137 l. 27. [Greek:----] and [Greek:----], (in the strict sense, for it
is used in many different senses in this book) are different parts of
the whole function [Greek:----], [Greek:----] takes in conclusions, drawn
by strict reasoning from Principles of a certain kind which [Greek:
----] supplies. It is conceivable that a man might go on gaining these
principles by Intuition and never reasoning from them, and so [Greek:
----] might exist independent of [Greek:----], but not this without that.
Put the two together, the head to the trunk, and you form the living
being [Greek:----]. There are three branches of [Greek:----] according
to Greek Philosophy, [Greek:----], [Greek:----], [Greek:----]. Science is
perhaps the nearest English term, but we have none really equivalent.

P 137, l. 29. [Greek:----] is here used in its most extensive sense,
[Greek:----] would be its chief Instrument.

P. 138, l. 16. The faculty concerned with which is [Greek:----].

P. 139, l. 16. In every branch of Moral Action in which Practical Wisdom
is employed there will be general principles, and the application of
them, but in some branches there are distinct names appropriated to the
operations of Practical Wisdom, in others there are not.

Thus Practical Wisdom, when employed on the general principles of Civil
Government, is called Legislation, as administering its particular
functions it is called simply Government. In Domestic Management, there
are of course general Rules, and also the particular application of
them; but here the faculty is called only by one name. So too when
Self-Interest is the object of Practical Wisdom.

P. 139, l. 27. [Greek:----], "our mere Operatives in Public business."
(Chalmers.)

P. 139, l. 32. Practical Wisdom may be employed either respecting Self,
(which is [Greek:----] proper) or not-Self, _i.e._ either one's
family=[Greek:----], or one's community=[Greek:----], but here the
supreme and subordinate are distinguished, the former is [Greek:----],
the latter [Greek:----] proper, whose functions are deliberation and
the administration of justice.

P. 140, l. 16. But where can this be done, if there be no community?
see Horace's account of the way in which his father made him reap
instruction from the examples in the society around him. 1. Sat. iv.
105, etc. See also Bishop Butler, Analogy, part I. chap. v. sect. iii.

The whole question of the Selfish Morality is treated in Bishop Butler's
first three and the eleventh Sermons, in which he shows the coincidence
in _fact_ of enlightened Self-Love and Benevolence _i.e._ love of
others. Compare also what is said in the first Book of this treatise,
chap. v., about [Greek: autarkeia].

P. 140, l. 17. More truly "implied," namely, that Practical Wisdom
results from experience.

P. 140, l. 23. This observation seems to be introduced, simply because
suggested by the last, and not because at all relevant to the matter in
hand.

P. 140, l. 27. An instance of Principles gained [Greek: aisthesei].
(Book 1. chap. viii.)

P. 141, l. 1. Particulars are called [Greek: eschata] because they are
last arrived at in the deliberative process, but a little further on we
have the term applied to first principles, because they stand at one
extremity, and facts at the other, of the line of action.

P. 141, l. 12. I prefer the reading [Greek: e phronesis], which gives
this sense, "Well, as I have said, Practical Wisdom is this kind of
sense, and the other we mentioned is different in kind." In a passage so
utterly unimportant, and thrown in almost colloquially, it is not worth
while to take much trouble about such a point.

P. 141, l. 25. The definition of it in the Organon (Post Analyt. 1.
xxiv.), "a happy conjecture of the middle term without time to consider
of it."

The quaestio states the phenomena, and the middle term the causation
the rapid ascertaining of which constitutes [Greek: anchinoia]. All
that receives light from the sun is bright on the side next to the
sun. The moon receives light from the sun, The moon is bright on the
side next the sun. The [Greek: anchinoia] consists in rapidly and
correctly accounting for the observed fact, that the moon is bright on
the side next to the sun.

P. 141, l. 34. Opinion is a complete, deliberation an incomplete, mental
act.

P. 142, l. 19. The End does not sanctify the Means.

P. 142, l. 28. The meaning is, there is one End including all others;
and in this sense [Greek: phronesis] is concerned with means, not Ends
but there are also many subordinate Ends which are in fact Means to the
Great End of all. Good counsel has reference not merely to the grand
End, but to the subordinate Ends which [Greek: phronesis] selects as
being right means to the Grand End of all. P. 142,1. 34. The relative
[Greek: on] might be referred to [Greek: sumpheron], but that [Greek:
eubonlia] has been already divided into two kinds, and this construction
would restrict the name to one of them, namely that [Greek: pros ti
telos] as opposed to that [Greek: pros to telos aplos].

P. 143,1 27. We have no term which at all approximates to the meaning of
this word, much less will our language admit of the play upon it which
connects it with [Greek: suggnomae].

P. 144, 1 i. Meaning, of course, all those which relate to Moral Action.
[Greek: psronaesis ] is equivalent to [Greek: euboulia, ounesis, gnomae,
and nous] (in the new sense here given to it).

The faculty which guides us truly in all matters of Moral Action is
[Greek: phronaesis], i.e. Reason directed by Goodness or Goodness
informed by Reason. But just as every faculty of body and soul is not
actually in operation at the same time, though the Man is acting, so
proper names are given to the various Functions of Practical Wisdom.

Is the [Greek: phronimos] forming plans to attain some particular End?
he is then [Greek: euboulos]--is he passing under review the suggestions
of others? he is [Greek: sunetos]--is he judging of the acts of others?
he admits [Greek: gnomae] to temper the strictness of justness--is he
applying general Rules to particular cases? he is exercising [Greek:
nous praktikos] or [Greek: agsthaesis]--while in each and all he is
[Greek: phronimos]?

P. 144, 1. 7. See note, on p. 140.

P 144 1.19. There are cases where we must simply accept or reject
without proof: either when Principles are propounded which are prior to
all reasoning, or when particular facts are brought before us which are
simply matters of [Greek: agsthaesis]. Aristotle here brings both these
cases within the province of [Greek: nous], _i.e._ he calls by this name
the Faculty which attains Truth in each.

P. 144, 1. 25. _i.e._ of the [Greek: syllogisimai ton prakton].

P 144,1 27. See the note on [Greek: Archae] on p. 4,1 30. As a matter of
fact and mental experience the Major Premiss of the Practica Syllogism
is wrought into the mind by repeatedly acting upon the Minor Premiss
(_i.e._ by [Greek: ethismos]).

All that is pleasant is to be done,
This is pleasant,
This is to be done

By habitually acting on the Minor Premiss, _i.e._ on the suggestions
of [Greek: epithymia], a man comes really to hold the Major Premiss.
Aristotle says of the man destitute of all self-control that he is
firmly persuaded that it is his proper line to pursue the gratification
of his bodily appetites, [Greek: dia to toioytos einai oios diokein
aytas]. And his analysis of [Greek: akrasia] (the state of progress
towards this utter abandonment to passion) shows that each case of
previous good resolution succumbing to temptation is attributable to
[Greek: epithymia] suggesting its own Minor Premiss in place of the
right one. Book VII. 8 and 5. P. 145, l. 4. The _consequentia_ is this:

There are cases both of principles and facts which cannot admit of
reasoning, and must be authoritatively determined by [Greek: nous]. What
makes [Greek: nous] to be a true guide? only practice, i.e. Experience,
and _therefore_, etc.

P. 145, l. 22. This is a note to explain [Greek: hygieina] and [Greek:
euektika], he gives these three uses of the term [Greek: hygieinon] in
the Topics, I. xiii. 10,

{ [Greek: to men hygieias poiaetikon], [Greek: hygieinon legetai]
{ [Greek: to de phylaktikon],
{ [Greek: to de saemantikon].

Of course the same will apply to [Greek: euektikon].

P. 146, l. 11. Healthiness is the formal cause of health.
Medicine is the efficient.

See Book X. chap. iv. [Greek: hosper oud hae hygieia kai ho iatros
homoios aitia esti tou ugiainein].

P. 146, l. 17. [Greek: phronaesis] is here used in a partial sense
to signify the Intellectual, as distinct from the Moral, element of
Practical Wisdom.

P. 146, l. 19. This is another case of an observation being thrown in
_obiter_, not relevant to, but suggested by, the matter in hand.

P. 146, l. 22. See Book II. chap. iii. and V. xiii.

P. 147, l. 6. The article is supplied at [Greek: panourgous], because
the abstract word has just been used expressly in a bad sense. "Up to
anything" is the nearest equivalent to [Greek: panourgos], but too
nearly approaches to a colloquial vulgarism.

P. 147, l. 13. See the note on [Greek: Archae] on page 4, l. 30.

P. 147, l. 14. And for the Minor, of course,

"This particular action is------."

We may paraphrase [Greek: to telos] by [Greek: ti dei prattein--ti
gar dei prattein hae mae, to telos autaes estin] i.e. [Greek: taes
phronaeseos].--(Chap. xi. of this Book.)

P. 147, l. 19. "Look asquint on the face of truth." Sir T. Browne,
Religio Medici.

P. 147, l. 26. The term [Greek: sophronikoi] must be understood as
governing the signification of the other two terms, there being no
single Greek term to denote in either case mere dispositions towards
these Virtues.

P. 147, l. 30. Compare the passage at the commencement of Book X.
[Greek: nun de phainontai] [Greek: katokochimon ek taes aretaes].

P. 148, l. 10. It must be remembered, that [Greek: phronaesis] is used
throughout this chapter in two senses, its proper and complete sense
of Practical Wisdom, and its incomplete one of merely the Intellectual
Element of it. P. 152, 1. 1. The account of Virtue and Vice hitherto
given represents rather what men _may be_ than what they _are_. In this
book we take a practical view of Virtue and Vice, in their ordinary,
every day development.

P. 152, 1. 17. This illustrates the expression, "_Deceits_ of the
Flesh."

P. 156, 1. 12. Another reading omits the [Greek:----]; the meaning of
the whole passage would be exactly the same--it would then run, "if he
had been convinced of the rightness of what he does, _i.e._ if he were
now acting on conviction, he might stop in his course on a change of
conviction."

P. 158, 1. 4. Major and minor Premises of the [Greek:----]
[Greek----]

P. 158, 1. 8. Some necessarily implying knowledge of the particular,
others not.

P 158, 1. 31. As a modern parallel, take old Trumbull in Scott's "Red
Gauntlet."

P. 159, 1. 23. That is, as I understand it, either the major or the
minor premise, it is true, that "all that is sweet is pleasant," it is
true also, that "this is sweet," what is contrary to Right Reason is the
bringing in this minor to the major _i.e._ the universal maxim,
forbidding to taste. Thus, a man goes to a convivial meeting with the
maxim in his mind "All excess is to be avoided," at a certain time his
[Greek:----] tells him "This glass is excess." As a matter of mere
reasoning, he cannot help receiving the conclusion "This glass is to be
avoided," and supposing him to be morally sound he would accordingly
abstain. But [Greek:----], being a simple tendency towards indulgence
suggests, in place of the minor premise "This is excess," its own
premise "This is sweet," this again suggests the self-indulgent maxim or
principle ('[Greek:----]), "All that is sweet is to be tasted," and so,
by strict logical sequence, proves "This glass is to be tasted."

The solution then of the phaenomenon of [Greek:----] is this that
[Greek:----], by its direct action on the animal nature, swamps the
suggestions of Right Reason.

On the high ground of Universals, [Greek:----] i.e. [Greek:----]
easily defeats [Greek:----]. The [Greek:----], an hour before he is in
temptation, would never deliberately prefer the maxim "All that is sweet
is to be tasted" to "All excess is to be avoided." The [Greek:----]
would.

Horace has a good comment upon this (II Sat 2):

Quae virtus et quanta, bom, sit vivere parvo
Discite, _non inter lances mensasque nitentes_
Verum hic _impransi_ mecum disquirite

Compare also Proverbs XXIII. 31. "Look not thou upon the wine when it is
red," etc. P. 160, l. 2. [Greek: oron]. Aristotle's own account of this
word (Prior Analyt ii. 1) is [Greek: eis on dialuetai hae protasis],
but both in the account of [Greek: nous] and here it seems that the
proposition itself is really indicated by it.

P. 161, l. 16. The Greek would give "avoids excessive pain," but this is
not true, for the excess of pain would be ground for excuse the warrant
for translating as in the text, is the passage occurring just below
[Greek: diokei tas uperbolas kai pheugei metrias lupas].

P. 162, l. 11. Compare Bishop Butler on Particular Propensions, Analogy,
Part I chap v sect. iv.

P. 162, l. 35. That is, they are to the right states as Vice to Virtue.

P. 165, l. 4 Consult in connection with this Chapter the Chapter on
[Greek: orgae] in the Rhetoric, II. 2, and Bishop Butler's Sermon on
Resentment.

P. 166, l. 7. The reasoning here being somewhat obscure from the
concisement of expression, the following exposition of it is subjoined.

Actions of Lust are wrong actions done with pleasure,
Wrong actions done with pleasure are more justly objects of wrath,

[Footnote: [Greek: hubpis] is introduced as the single instance from
which this premiss is proved inductively. See the account of it in the
Chapter of the Rhetoric referred to in the preceding note.]

Such as are more justly objects of wrath are more unjust,
Actions of Lust are more unjust

P. 168, l. 3. [Greek: ton dae lechthenton]. Considerable difference of
opinion exists as to the proper meaning of these words. The emendation
which substitutes [Greek: akrataes] for [Greek: akolastos] removes all
difficulty, as the clause would then naturally refer to [Greek: ton mae
proairoumenon] but Zell adheres to the reading in the text of Bekker,
because the authority of MSS and old editions is all on this side.

I understand [Greek: mallon] as meant to modify the word [Greek:
malakias], which properly denotes that phase of [Greek: akrasia] (not
[Greek: akolasia]) which is caused by pain.

The [Greek: akolastos] _deliberately_ pursues pleasure and declines pain
if there is to be a distinct name for the latter phase, it comes under
[Greek: malakia] more nearly than any other term, though perhaps not
quite properly.

Or the words may be understood as referring to the class of wrong acts
caused by avoidance of pain, whether deliberate or otherwise, and then
of course the names of [Greek: malakia] and [Greek: akolasia] may be
fitly given respectively.

P. 169, l. 29. "If we went into a hospital where all were sick or dying,
we should think those least ill who were insensible to pain; a physician
who knew the whole, would behold them with despair. And there is a
mortification of the soul as well as of the body, in which the first
symptoms of returning hope are pain and anguish" Sewell, Sermons to
Young Men (Sermon xii.)

P. 170, 1. 6. Before the time of trial comes the man deliberately makes
his Moral Choice to act rightly, but, at the moment of acting, the
powerful strain of desire makes him contravene this choice his Will does
not act in accordance with the affirmation or negation of his Reason.
His actions are therefore of the mixed kind. See Book III. chap. i, and
note on page 128.

P. 171, 1. 17. Let a man be punctual _on principle_ to any one
engagement in the day, and he must, as a matter of course, keep all his
others in their due places relatively to this one; and so will often
wear an appearance of being needlessly punctilious in trifles.

P. 172, 1. 21. Because he is destitute of these minor springs of action,
which are intended to supply the defects of the higher principle.

See Bishop Butler's first Sermon on Compassion, and the conclusion of
note on p. 129.

P. 179, 1. 4. Abandoning Bekker's punctuation and reading [Greek: mae
agathon], yields a better sense.

"Why will he want it on the supposition that it is not good? He can live
even with Pain because," etc.

P. 179, 1. 25. [Greek: pheugei] may be taken perhaps as equivalent
to [Greek: pheugouoi] and so balance [Greek: chairouoi]. But compare
Chapter VIII (Bekker).

P. 183, 1. 6. "Owe no man anything, but to _love_ one another for he
that loveth another _hath fulfilled the Law_." Romans XIII. 8.

P. 183, I. 20. [Greek: kerameis]. The Proverb in full is a line from
Hesiod, [Greek: kahi keramehus keramei koteei kai tektoni tekton].

P. 184, I. 33. In this sense, therefore, is it sung of Mrs. Gilpin that
she

"two stone bottles found,
To hold the liquor that she _loved_,
And keep it safe and sound."

P. 187, 1. 24. Cardwell's reading, [Greek: tautae gar omoioi, kai ta
loipa] is here adopted, as yielding a better sense than Bekker's.

P. 192, 1. 34. The Great man will have a right to look for more
Friendship than he bestows, but the Good man _can_ feel Friendship only
for, and in proportion to, the goodness of the other.

P. 195, 1. 12. See note on page 68, 1. 8.

P. 202, 1. 28. See I. Topics, Chap. v. on the various senses of [Greek:
tauton].

P. 203, 1. 35. "For the mutual society, help, and comfort that the one
ought to have of the other, both in prosperity and adversity." P. 206,
1. 10. Which one would be assuming he was, if one declined to recognise
the obligation to requite the favour or kindness.

P. 217, 1. 10. "Neither the Son of man, that He should _repent_."
Numbers xxiii. 19.

"In a few instances the Second Intention, or Philosophical employment
of a Term, is more extensive than the First Intention, or popular use."
Whately, Logic, iii. 10.

P. 218, 1. 17. "I have sometimes considered in what troublesome case is
that Chamberlain in an Inn who being but one is to give attendance to
many guests. For suppose them all in one chamber, yet, if one shall
command him to come to the window, and the other to the table, and
another to the bed, and another to the chimney, and another to come
upstairs, and another to go downstairs, and all in the same instant,
how would he be distracted to please them all? And yet such is the sad
condition of nay soul by nature, not only a servant but a slave unto
sin. Pride calls me to the window, gluttony to the table, wantonness to
the bed, laziness to the chimney, ambition commands me to go upstairs,
and covetousness to come down. Vices, I see, are as well contrary to
themselves as to Virtue." (Fuller's Good Thoughts in Bad Times. Mix't
Contemplations, viii.)

P. 235, 1. 14. See note, p. 43.

P. 235, 1. 24. See Book II. chap. ix.

P. 237, 1. 3. See Book I. chap. v. ad finem.

P. 238, 1. 2. The notion alluded to is that of the [greek: idea]: that
there is no real substantial good except the [greek: auto agathon],
and therefore whatever is so called is so named in right of its
participation in that.

P. 238, 1. 9. See note on page 136, 1. 15.

P. 238, 1. 24. Movement is, according to Aristotle, of six kinds: [sidenote:Categories, chap xi.]From not being to being . . . . Generation
From being to not being . . . . Destruction
From being to being more . . . . Increase
From being to being less . . . . Diminution
From being here to being there . . Change of Place
From being in this way to being in that Alteration

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