[13] The reference is made to the Post Analyt I II and it is impossible to understand the account of [Greek: epistaemae] without a perusal of the chapter, the additions to the definition referred to relate to the nature of the premisses from which [Greek: epistaemae] draws its conclusions they are to be “true, first principles incapable of any syllogistic proof, better known than the conclusion, prior to it, and causes of it.” (See the appendix to this Book.) [14] This is the test of correct logical division, that the _membra dividentia_ shall be opposed, _i.e._ not included the one by the other. [15] The meaning of the [Greek: hepehi] appears to be this: the appeal is made in the first instance to popular language, just as it the case of [Greek: epistaemae], and will be in those of [Greek: phronaesis] and [Greek: sophia]. We commonly call Architecture an Art, and it is so and so, therefore the name Art and this so and so are somehow connected to prove that connection to be “coextensiveness,” we predicate one of the other and then simply convert the proposition, which is the proper test of any logical definition, or of any specific property. See the Topics, 1. vi. [16] See the parable of the unjust Steward, in which the popular sense of [Greek: phronaesis] is strongly brought out; [Greek: ephaenesen ho kurios ton oikonomon taes adikias oti phronimos epoiaesen hoti ohi viohi tou aionos toutou phronimoteroi, k.t.l.]—Luke xvi. 8. [17] Compare the [Greek: aplos] and [Greek: kath’ ekasta pepaideumenos] of Book I. chap. 1. [18] The two aspects under which Virtue may be considered as claiming the allegiance of moral agents are, that of being right, and that of being truly expedient, because Conscience and Reasonable Self-Love are the two Principles of our moral constitution naturally supreme and “Conscience and Self-Love, _if we understand our true happiness_, always lead us the same way.” Bishop Butler, end of Sermon III. And again: “If by _a sense of interest_ is meant a practical regard to what is upon the whole our Happiness this is not only coincident with the principle of Virtue or Moral Rectitude, but is a part of the idea itself. And it is evident this Reasonable Self-Love wants to be improved as really as any principle in our nature. So little cause is there for Moralists to disclaim this principle.” From the note on sect. iv. of the chapter on Moral Discipline, Analogy, part I chap. v. [19] See the note on [Greek: Arche] on page 4, l. 30. The student will find it worth while to compare this passage with the following—Chap. xiii. of this book beginning [Greek: e d’ exis to ommati touto k. t. l]—vii. 4. [Greek: eti kai ode physikos. k.t.l.] vii. 9.—[Greek: ae gar arethae kai ae mochthaeria. k.t.l.]—iii. 7 _ad finem_. [Greek: ei de tis legoi. k.t.l.]