3. Ibn Roshd is above all a fanatical admirer of the Aristotelian Logic. Without it one cannot be happy, and it is a pity that Plato and Socrates were ignorant of it! The happiness of men is measured by the degree of their logical attainments. With the discernment of a critic he recognizes Porphyry’s “Isagoge” as superfluous, but he still counts the “Rhetoric” and the “Poetics” as forming part of the Organon. And then the oddest misapprehensions are met with. For example, Tragedy and Comedy are turned into Panegyrics and Lampoons; poetical probability has to be content with signifying either truth capable of demonstration, or deceptive appearance; recognition on the stage (ἀναγνώρισις) becomes Apodictic judgment, and so on. Of course he has absolutely no conception of the Greek world; and that is venial, for he could not have had any notion of it. And yet we do not readily excuse one who has been so severe a critic of others. Like his predecessors, Ibn Roshd lays especial emphasis upon Grammar, as far as it is common to all languages. This common principle, and therefore the universal one, Aristotle, he thinks, keeps always before him in his Hermeneutics, and even in the Rhetoric. Accordingly the Arab philosopher is also bound to adhere to it, although in illustrating universal rules he may take his examples from the Arabic language and literature. But it is universal rules which form his object, for science is the knowledge of the universal. Logic smooths the path for the ascent of our cognition from sensuous particularity to pure rational truth. The multitude will always live in the sensuous element, groping about in error. Defective mental parts and poor education, and depraved habits to boot, prevent them from making any advance. But still it must be within the power of some to arrive at a knowledge of truth. The eagle looks the sun in the face, for if no being could look at him, Nature would have made something in vain. Whatever shines there is meant to be seen; and so whatever exists is meant to be known, were it only by one single man. Now truth exists; and the love for it which fills our hearts would have been all in vain, if we could not approach it. Ibn Roshd thinks that he has come to know the truth in the case of many things, and even that he has been able to discover absolute Truth. He would not, with Lessing, have cared to resign himself to a mere search for it.