In deliberative oratory[15] the speaker deals with good and bad, not in the abstract as the philosopher contemplates virtue or happiness, but in concrete matters of doubt and dispute. So his topic of possibility is not abstract, as in mathematics, but concrete, in relation to human will. So in general Aristotle disclaims for his classification of the ordinary subjects of deliberative oratory any attempt at scientific division or scientific method of investigation. Those he follows in his other works; here the analysis that he provides is avowedly practical. Since in politics,[16] for example, the public speaker needs to know something of finance, war, commerce, legislation, Aristotle gives him a suggestive summary of what he should learn. In our modern educational systems such a summary has far less importance; but the correlation remains vital. Pedagogically as well as philosophically, deliberative oratory must be correlated with its natural subject-matter. So to-day college courses in rhetoric demand correlation with college courses in history, sociology, economics, and politics. The professors of these subjects train for investigation, teaching the scientific method proper to each; the professor of rhetoric trains for presentation, teaching general methods, Aristotle’s general or “final topics,” for handling all such material. But unless each method of training can make use of the other, both will suffer. Rhetoric must lean upon such real knowledge of a given subject-matter as is furnished by the studies dealing with that subject-matter scientifically, i.e., by its “special topics.” Meantime Aristotle’s summary is intended not to explore these special topics, but to show what they are. Similarly the student of deliberative oratory needs such a survey of philosophy[17] as will acquaint him with current ideas concerning happiness, whether of rank, offspring, wealth, honor, health, beauty, or strength, and concerning a good old age, friendship, fortune, and virtue. Therefore Aristotle, summarizing these conceptions, supplies[18] a cursory examination of good in general and of goods, or good things, in particular, proceeding[19] both by definition and by comparison, and not limiting his discussion to the deliberative field. To the latter, and to politics, he reverts in the concluding chapter[20] of this section by enumerating briefly the common forms of polity: democracy, oligarchy, aristocracy, and monarchy. Since occasional oratory[21] demands an equipment primarily ethical, Aristotle provides a summary of moral nobility[22] by definition and comparison. This is applied more specifically than the preceding section to rhetorical method, in this case to the method of enhancing or heightening and to the method of comparison.