2. As has already been said, the inductive movement implies the deductive, and not only as something preceding or accompanying it, but as its inner meaning and ultimate purpose. So too it was with the earliest Greek thinkers. Their object in setting up a predicate was the derivation of the subject from it. In other words their ambition was to discover the [Greek: archê] from which the genesis of the world proceeds. But deduction is really a much more serious task than would at first appear to one who is familiar with the Aristotelian machinery of premises and middle terms. The business of deduction is to reveal the subject, and ordinarily the subject quite vanishes from view. Induction is rapid, but deduction lags far behind. It may require but a momentary flash of "insight" on the part of the physical philosopher to discover a principle; if it is really significant, inventors will be engaged for centuries in deducing from it applications to the needs of life by means of contrivances. Thus after ages we come to know more of the subject, which is thereby enriched. The contrivances are the representatives of the copula in practical affairs; in quasi-theoretical spheres they are the apparatus for experimentation. It has just been remarked that by the application of the principles to life it is enriched; in other words, it receives new meaning, and new meaning signifies a new predicate. Theory is at times painfully aware of the multitude of new predicates proposed; rarely does it realize that there has been created a new heaven and a new earth. Without the latter, the former would be absurd. Men take very much for granted and regard almost every achievement as a matter of course. Hence they do not become aware of their changed position except as it reflects itself in new schemes and in a larger outlook. The subject receives only a summary glance to discover what new predicate shall be evolved. Hence, while there is in Greek philosophy a strongly marked deductive movement, the theoretical results to the subject are insignificant. Thales seems, indeed, to have had no means to offer for the derivation of the world, but he evidently had no doubt that it was possible. With him and with others the assumption, however vaguely understood, seems to have been that the subject, like the predicate, was simple. Thus the essential unity of the world, considered as existence no less than as meaning, is a foregone conclusion. The sense of a division in the subject seems to arise with Empedocles when, reaping the harvest of the Eleatic definition of substance, he parted the world, as subject and as predicate, into four elements.