Aristotle’s division and its order are the division and the order not merely of analysis, but of much the same synthesis as underlies the actual processes of composition. I begin with myself; for the subject-matter else is dead, remaining abstract. It begins to live, to become persuasive, when it becomes my message. Then only have I really a subject for presentation. A subject, for purposes of address as distinct from purposes of investigation, must include the speaker. It is mine if it arouses me. I consider next the audience, not for concession or compromise, but for adaptation. What is mine must become theirs. Therefore I must know them, their ἦθος and their πάθος. My address becomes concrete through my effort to bring it home. The truth must prevail—through what? Against what? Not only through or against reasoning, but through or against complexes of general moral habit and the emotions of the occasion. I must establish sympathy, win openness of mind, instruct in such wise as to please and awaken, rouse to action. My speech is for these people now. Only thus am I ready to consider composition; for only thus can I know what arguments are available, or what order will be effective, or what style will tell. This is the philosophy of presentation. What is its practise? Rhetoric ranges for subject-matter most often in the fields of social ethics and politics, tempting its professors, Aristotle adds acutely, to assume the mask of politics.[9] It deals with “the ordinary and recognized subjects of deliberation,”[10] with matters still in dispute and doubt. Thus dealing with social and political conduct, it can neither proceed, as logic does, by absolute propositions nor arrive at logical demonstration. Its premises are not universals, but generally accepted probabilities. That is, to resume his previous distinction, the mode of rhetoric is not the syllogism or induction proper to logical formulation, but the enthymeme or instances proper to actual presentation. The mode of scientific induction emerges to-day in the “gas laws” or the formula of the velocity of light; the mode of rhetoric emerges in Huxley’s “Piece of Chalk.” Abstract deduction is summed up in the syllogism;[11] concrete deduction, in the enthymeme. By enthymeme, as Aristotle has now made fully clear, is meant a “rhetorical syllogism” in the sense of a deduction available concretely for presentation, as distinct from a deduction formulated abstractly for analysis. His enthymeme is deductive method used constructively. It is not mere popular reasoning, logic modified for popular consumption, but public reasoning, such reasoning as is available with the public for building up public opinion and policy.