The Scholia of Alexander on the beginning of the Topica (pp. 251, 252, Brandis) are instructive; also his Scholia on p. 105, b. 30, p. 260, a. 24. [Greek: _dialektikô=s de\ pro\s do/xan_, ô(s e)n tau/tê| tê=| pragmatei/a|] (_i.e._ the Topica) [Greek: kai\ e)n toi=s r(êtorikoi=s, kai\ _e)n toi=s e)xôterikoi=s_. kai\ ga\r e)n e)kei/nois plei=sta kai\ peri\ tô=n** ê)thikô=n kai\ peri\ tô=n phusikô=n _e)ndo/xôs_ le/getai.] We see here that Alexander understands by the _exoteric_ the dialectic handling of opinions on physics and ethics. In the Eudemian Ethica also (i. 8, p. 1217, b. 16) we find [Greek: e)pe/skeptai de\ polloi=s peri\ au)tou= tro/pois, kai\ e)n toi=s e)xôterikoi=s lo/gois kai\ e)n toi=s kata\ philosophi/an], where we have the same antithesis in other words--Exoteric or Dialectic _versus_ Philosophical or Didactic. Compare a clear statement in Simplikius (Schol. ad Physic. p. 364, b. 19). [Greek: Prô=ton me\n logikô=s e)picheirei=, tou/testi pithanô=s kai\ e)ndo/xôs, kai\ e)/ti koino/tero/n pôs kai\ dialektikô/teron. Ê( ga\r dialektikê\ ê( A)ristote/lous koinê/ e)sti me/thodos peri\ panto\s tou= protethe/ntos e)x e)ndo/xôn sullogizome/nê--to\ ga\r logiko\n ô(s koino\n ei)/ôthen a)ntidiaste/llein ta| oi)kei/ô| kai\ kata\ phu/sin tou= pra/gmatos kai\ a)podeiktikô=|.]] We thus learn, from the example furnished by Aristotle himself, what he means by "exoteric discourses." The epithet means literally, _extraneous to_, _lying on the outside of_; in the present case, on the outside of philosophy, considered in its special didactic and demonstrative march.[41] Yet what thus lies outside philosophy, is nevertheless useful as an accompaniment and preparation for philosophy. We shall find Aristotle insisting upon this in his Topica and Analytica; and we shall also find him introducing the exoteric treatment into his most abstruse philosophical treatises (the Physica is one of the most abstruse) as an accompaniment and auxiliary--a dialectic survey of opinions, puzzles, and controverted points, before he begins to lay down and follow out affirmative principles of his own. He does this not only throughout the Physica (in several other passages besides that which I have just cited),[42] but also in the Metaphysica, the treatises De Animâ, De Generatione et Corruptione, &c.