is of the "first" universal, the form, though not of the ultimate universal. The rally from the rout in Aristotle's famous metaphor is of units that already belong together, that are of the same regiment or order. On the other hand, rationality has two stages. In the one it is relatively immersed in sense, in the other relatively free. The same break is to be found in the conception of the relation of receptive to active mind in the treatise _Of the Soul_.[75] The one is impressed by things and receives their form without their matter. The other is free from impression. It thinks its system of concepts freely on the occasion of the affections of the receptivity. Aristotle is fond of declaring that knowledge is of the universal, while existence or reality is individual. It seems to follow that the cleavage between knowledge and reality is not bridged by the function of [Greek: nous] in relation to "induction." What is known is not real, and what is real is not known. The _nodus_[76] has its cause in the double sense of the word "universal" and a possible solution in the doctrine of [Greek: eidos]. The "form" of a thing constitutes it what it is, and at the same time, therefore, is constitutive of the group to which it belongs. It has both individual and universal reference. The individual is known in the [Greek: eidos], which is also the first universal in which by analysis higher universals are discoverable. These are predicates of the object known, ways of knowing it, rather than the object itself. The suggested solution removes certain difficulties, but scarcely all. On seeing Callias my perception is of man, not Callias, or even man-Callias. The recognition of the individual is a matter of his accidents, to which even sex belongs, and the gap from lowest universal to individual may still be conceived as unbridged. It is in induction, which claims to start from particulars and end in universals,[77] that we must, if anywhere within the confines of logical inquiry, expect to find the required bridge. The Aristotelian conception of induction, however, is somewhat ambiguous. He had abandoned for the most part the Platonic sense of the corresponding verb, viz. to lead forward to the as yet unknown, and his substitute is not quite clear. It is scarcely the military metaphor. The adducing of a witness for which he uses the verb[78] is not an idea that covers all the uses.[79] Perhaps confrontation with facts is the general meaning. But how does he conceive of its operation? There is in the first place the action of the psychological mechanism in the process from discriminative sense upwards wherein we realize "first" universals.[80] This is clearly an unreflective, pre-logical process, not altogether lighted up by our retrojection upon it of our view of dialectical induction based thereon. The immanent rationality of this first form, in virtue of which at the stage when intelligence acts freely on the occasion of the datum