A debating society that includes logic in its sphere should cultivate the methods of debate; setting an example to other societies and to mankind in general. The "Topica" of Aristotle shows an immensity of power expended on this object, doubtless without corresponding results. Nevertheless the attempt, if resumed at the present day, with our clearer and wider views of logical method, would not be barren. This is too little thought of by us; and we may say that polemic, as an art, is still immature. The best examples of procedure are to be found in the Law Courts, some of whose methods might be borrowed in other debates. For one thing, I think that each of the two leaders should provide the members beforehand with a synopsis of the leading arguments or positions to be set forth in the debate. This, I believe, should be insisted on everywhere, not even excepting the debates of Parliament. It is the custom of debating societies to alternate the Debate and the Essay: a very important distinction, as it seems to me; and I will endeavour to indicate how it should be maintained. Frequently there is no substantial distinction observed; an essay is simply the opening of a debate, and a debate the criticism of an essay. I should like to see the two carried out each on its own principle, as I shall now endeavour to explain. [THE DEBATE: A FIGHT FOR MASTERY.] The Debate is _the fight for mastery_ as between two sides. The combatants strain their powers to say everything that can be said so as to shake the case of their opponents. The debate is a field-day, a challenge to a trial of strength. Now, while I admit that the intellectual powers may be quickened to unusual perspicacity under the sound of the trumpet and the shock of arms, I also see in the operation many perils and shortcomings, when the subject of contest is truth. In a heated controversy, only the more glaring and prominent facts, considerations, doctrines, distinctions, can obtain a footing. Now truth is the still small voice; it subsists often upon delicate differences, unobtrusive instances, fine calculations. Whether or not man is a wholly selfish being, may be submitted to a contentious debate, because the facts and appearances on both sides are broad and palpable; but whether all our actions are, in the last resort or final analysis, self-regarding, is almost too delicate for debate. Chalmers upholds, as a thesis, the intrinsic misery of the vicious affections: there could not be a finer topic of pure debate.