Perhaps he may introduce us to a still greater "surprise" by showing that all metaphors and poetical figures of speech are constructed on syllogistic principles. It can be done, but we must not lift the veil of wisdom too hastily, or rush in where Concord philosophers "fear to tread." They have an endless future feast in the syllogisms, if they are faithful followers of Prof. Harris. But possibly there may be others attracted to Concord who would give the school something less dry than metaphysics, or, some other sort of metaphysics. One of their most esteemed orators made a diversion from the syllogism by presenting some other idea based on Aristotle, which ought to eclipse the syllogism, for, according to the report, he said "It is the most _momentous question that can engage the human attention_. It involves the _reality of God_, of personal existence, and freedom among men, and of immortality." Immense it must be! Dominic Sampson would surely say "_Prodigious!_" An attentive study of the obscure phraseology of this philosopher enables one to discover that the great and tragical question concerns the reality of reality, or what the reality is, and whether it is real or not, and how we can find it out. The way to find out whether that which we think is, is or is not, is to go back to Aristotle, who is the only man that ever understood the is-ness of the is. As the lecturer is reported to say, "The _first sign_ of a movement in the right direction is the serious attention now being devoted in many quarters to the writings of Aristotle, who, in this, as in many other things, will long remain the master of those that know." Evidently those that don't go to Aristotle don't know anything about life, freedom, God and immortality. How unfortunate we are, and how fortunate the professor is, must appear by his answer to the great question, reported as follows: "Prof. Davidson discussed at length the nature of phenomena, taking the underlying basis that time and space are relations of the real to the phenomenal, and nothing but relations; also that we not only have ideas of reality, but that _these ideas are the realities themselves_. Then the question is, if the _concept of reality be reality itself_, how is this related to phenomena? There is a double relation, active and passive. * * * Eternal realities are known to us only as terms of phenomena. They are in ourselves, and from the exigencies of our intelligence."