(_αα_) For although the orator avails himself of the opportunity for and content of his effort out of actual life and definite circumstances and opinions, all that he utters remains none the less, in the _first_ place, subject to his free choice. His personal aims and views are immanent therein, in virtue of which he can make the same a complete and living expression of his personality. And, _secondly_, the development of the subject of his oration and the mode of delivery depends entirely on himself, so that the impression he makes is as though we received in his speech a wholly independent expression of mind. And, _finally_, it is his vocation not merely to address himself to the trained or ordinary intelligence of his hearers, but to work upon their entire humanity, their emotions, no less than their judgment. The substance of what he has to say and in which he strives to awake interest, is not merely the abstract aspect of it, nor is it this aspect of his main purpose, in the fulfilment of which he invites co-operation, but rather for the most part also a definite and very real thing. For this reason the substance of the orator's address, while embracing what is essentially substantive in its character, ought equally to grasp his general principle under the form of its specific manifestation, and render the same intelligible to conscious life in the full concrete sense of the term. The orator then must not merely satisfy our understanding with the cogency of his deductions and conclusions, but has it in his power to address the soul itself, to rouse human passion and carry it captive, to absorb the whole attention, and by such means, through all the avenues of spirit, to ravish and convince his audience. (_ββ_) Despite, however, such considerations, looked at rightly we find that it is just in the arts of oratory that this apparent freedom is almost wholly subordinate to the rule of practical _utility_. In other words what confers upon public speaking its unique motive force is not implied in the particular purpose, to promote which the speech is made; we must refer it to the general principle, the laws, rules, axioms which the particular case suggests, and which are already essentially present in this form of universality, partly, as actual laws of the State, partly too as ethical, juristic or religious maxims, emotions, dogmas, and so forth. The particular circumstance and end, which we find here as the point of departure, and this universal are in every respect separate from each other, and this separation is the relation maintained throughout. No doubt the orator intends to make these two aspects unite: what, however, in poetry, in so far as poetry is really present, attests as already from the first accomplished, is present in oratory merely as the personal aim of the orator, the fulfilment of which lies outside the speech itself altogether.