prefixed to this work, and the following fifth chapter. [72] These two principles, _bound_ and _infinite_, will doubtless be considered by the unthinking part of mankind, as nothing more than general terms, and not as the most real of beings. However, an accurate contemplation of the universe, will convince every _truly_ philosophic mind of their reality. For the heavens themselves, by the coherence and order of their parts, evince their participation of bound. But by their prolific powers, and the unceasing revolutions of the orbs they contain, they demonstrate their participation of _infinity_. And the finite and perpetually abiding forms with which the world is replete, bear a similitude _to bound_: while, on the contrary, the variety of particulars, their never-ceasing mutation, and the connection of more and less in the communion of forms, represents an image of _infinity_. Add too, that every natural species, by its form is similar to _bound_; but by its matter, to _infinity_. For these two, form and matter, depend on _bound_ and _infinity_, and are their ultimate progressions. And each of these, indeed, participates of unity; but form is the measure and bound of matter, and is more _one_. But matter is in capacity all things, because it subsists by an emanation from the first capacity, or the _infinite itself_. [73] Of human disciplines, those alone deserve to be called sciences which use no hypotheses, which resolve things into their principles, which are conversant with true being, and elevate us to ideas themselves. Dialectic is wholly of this kind (I mean the dialectic of Plato); for this alone uses no suppositions, but, neglecting shadows and images, raises us, by a sublime investigation, to the principle of the universe; and on this account, deserves to be called the very apex of disciplines. But we must not imagine, that by the word dialectic here, is meant logic, or any part of logic, or that method of disputation, by which we fabricate probable reasons; but we must conceive it as signifying a discipline, endued with the greatest acuteness; neglecting all hypotheses, truly soaring to primary causes, and ultimately reposing in their contemplation. Plotinus has given us most happy specimens of this method, in his books _on the genera of being_. [74] See note to the first chapter.