which experience has discovered, has its root in the inner nature or kind of an object, and arguing on the faith of that anticipation. Analogy it should be added may be superficial or it may be thorough. It would certainly be a very bad analogy to argue that since the man Caius is a scholar, and Titus also is a man, Titus will probably be a scholar too: and it would be bad because a man's learning is not an unconditional consequence of his manhood. Superficial analogies of this kind however are very frequently met with. It is often argued, for example: The earth is a celestial body, so is the moon, and it is therefore in all probability inhabited as well as the earth. The analogy is not one whit better than that previously mentioned. That the earth is inhabited does not depend on its being a celestial body, but in other conditions, such as the presence of an atmosphere, and of water in connexion with the atmosphere, &c.: and these are precisely the conditions which the moon, so far as we know, does not possess. What has in modern times been called the Philosophy of Nature consists principally in a frivolous play with empty and external analogies, which, however, claim to be considered profound results. The natural consequence has been to discredit the philosophical study of nature. (γ) _Syllogism of Necessity._ 191.] The Syllogism of Necessity, if we look to its purely abstract characteristics or terms, has for its mean the Universal in the same way as the Syllogism of Reflection has the Individual, the latter being in the second, and the former in the third figure (§ 187). The Universal is expressly put as in its very nature intrinsically determinate. In the first place (1) the Particular, meaning by the particular the specific genus or species, is the term for mediating the extremes--as is done in the Categorical syllogism. (2) The same office is performed by the Individual, taking the individual as immediate being, so that it is as much mediating as mediated:--as happens in the Hypothetical syllogism. (3) We have also the mediating Universal explicitly put as a totality of its particular members, and as a single particular, or exclusive individuality:--which happens in the Disjunctive syllogism. It is one and the same universal which is in these terms of the Disjunctive syllogism; they are only different forms for expressing it.