shall impress on this matter precisely the form required if the grown man is to be a good citizen of a good state. Since a man’s character itself is not a substance but a complex of habits or fixed ways of reacting upon suggestions coming from the world around him, this is a good instance of the extension of the antithesis of Matter and Form beyond the category of substance. We see then that Matter in the Aristotelian sense must not be confounded with body; the relatively undetermined factor which receives completer determination by the structural law or Form is Matter, whether it is corporeal or not. This comes out with particular clearness in the metaphysical interpretation put on the logical process of definition by genus and difference. When I define any real kind by specifying a higher and wider class of which it is a sub-kind, and adding the peculiar characteristics which distinguish the sub-kind under consideration from the other sub-kinds of the same genus, the genus may be said to stand to the "differences" as Matter, the relatively indeterminate, to the Form which gives it its structure. We further observe that Matter and Form are strictly correlative. The matter is called so relatively to the form which gives it further determination. When the words are used in their strictest sense, with reference to an individual thing, the Form is taken to mean the _last_ determination by which the thing acquires its complete character, and the Matter is that which has yet to receive this last determination. Thus in the case of a copper globe, the spherical figure is said to be its Form, the copper its material. In the case of the human body, the Matter is the various tissues, muscles, bones, skin, &c. But each of these things which are counted as belonging to the Matter of the globe or the human body has, according to Aristotle, a development behind it. Copper is not an "element" but a specific combination of "elements," and the same thing is even more true of the highly elaborate tissues of the living body. Thus what is Matter relatively to the globe or living body is Matter already determined by Form if we consider it relatively to its own constituents. The so-called "elements" of Empedocles, earth, water, air, fire, are the matter of all chemical compounds, the Form of each compound being its specific law of composition; the immediate or "proximate" Matter of the tissues of the animal body is, according to Aristotle’s biology, the "superfluous" blood of the female parent, out of which the various tissues in the offspring are developed, and the Matter of this blood is in turn the various substances which are taken into the body of the parent as food and converted by assimilation into blood. Their Matter, once more, is the earth, air, fire, and water of which they are composed. Thus at every stage of a process of manufacture or growth a fresh Form is superinduced on, or developed within, a Matter