I am obliged to translate the words [Greek: to\ Kalo/n] by the Beautiful or beauty, to avoid a tiresome periphrasis. But in reality the Greek words include more besides: they mean also the _fine_, the _honourable or that which is worthy of honour_, the _exalted_, &c. If we have difficulty in finding any common property connoted by the English word, the difficulty in the case of the Greek word is still greater.] [Footnote 40: In regard to the question, Wherein consists [Greek: To\ Kalo/n]? and objections against the theory of the Xenophontic Sokrates, it is worth while to compare the views of modern philosophers. Dugald Stewart says (on the Beautiful, 'Philosophical Essays,' p. 214 seq.), "It has long been a favourite problem with philosophers to ascertain the common quality or qualities which entitle a thing to the denomination of Beautiful. But the success of their speculations has been so inconsiderable, that little can be inferred from them except the impossibility of the problem to which they have been directed. The speculations which have given occasion to these remarks have evidently originated in a prejudice which has descended to modern times from the scholastic ages. That when a word admits of a variety of significations, these different significations must all be species of the same genus, and must consequently include some essential idea common to every individual to which the generic term can be applied. Of this principle, which has been an abundant source of obscurity and mystery in the different sciences, it would be easy to expose the unsoundness and futility. Socrates, whose plain good sense appears, on this as on other occasions, to have fortified his understanding to a wonderful degree against the metaphysical subtleties which misled his successors, was evidently apprised fully of the justice of the foregoing remarks, if any reliance can be placed on the account given by Xenophon of his conversation with Aristippus about the Good and the Beautiful," &c. Stewart then proceeds to translate a portion of the Xenophontic dialogue (Memorab. iii. 8). But unfortunately he does not translate the whole of it. If he had he would have seen that he has misconceived the opinion of Sokrates, who maintains the very doctrine here disallowed by Stewart, viz., That there is an essential idea common to all beautiful objects, the fact of being conducive to human security, comfort, or enjoyment. This is unquestionably an important common property, though the multifarious objects which possess it may be unlike in all other respects.