There is a difference also in universal propositions;[5] a universal proposition may relate partly to a man’s self and partly to the thing in question: take the following for instance; “dry food is good for every man,” this may have the two minor premisses, “this is a man,” and “so and so is dry food;” but whether a given substance is so and so a man either has not the Knowledge or does not exert it. According to these different senses there will be an immense difference, so that for a man to _know_ in the one sense, and yet act wrongly, would be nothing strange, but in any of the other senses it would be a matter for wonder. Again, men may have Knowledge in a way different from any of those which have been now stated: for we constantly see a man’s state so differing by having and not using Knowledge, that he has it in a sense and also has not; when a man is asleep, for instance, or mad, or drunk: well, men under the actual operation of passion are in exactly similar conditions; for anger, lust, and some other such-like things, manifestly make changes even in the body, and in some they even cause madness; it is plain then that we must say the men of Imperfect Self-Control are in a state similar to these. And their saying what embodies Knowledge is no proof of their actually then exercising it, because they who are under the operation of these passions repeat demonstrations; or verses of Empedocles,[6] just as children, when first learning, string words together, but as yet know nothing of their meaning, because they must grow into it, and this is a process requiring time: so that we must suppose these men who fail in Self-Control to say these moral sayings just as actors do. Furthermore, a man may look at the account of the phænomenon in the following way, from an examination of the actual working of the mind: All action may be analysed into a syllogism, in which the one premiss is an universal maxim and the other concerns particulars of which Sense [moral or physical, as the case may be] is cognisant: now when one results from these two, it follows necessarily that, as far as theory goes the mind must assert the conclusion, and in practical propositions the man must act accordingly.