[7] That is, as I understand it, either the major or the minor premise, it is true, that “all that is sweet is pleasant,” it is true also, that “this is sweet,” what is contrary to Right Reason is the bringing in this minor to the major _i.e._ the universal maxim, forbidding to taste. Thus, a man goes to a convivial meeting with the maxim in his mind “All excess is to be avoided,” at a certain time his [Greek:——] tells him “This glass is excess.” As a matter of mere reasoning, he cannot help receiving the conclusion “This glass is to be avoided,” and supposing him to be morally sound he would accordingly abstain. But [Greek:——], being a simple tendency towards indulgence suggests, in place of the minor premise “This is excess,” its own premise “This is sweet,” this again suggests the self-indulgent maxim or principle (‘[Greek:——]), “All that is sweet is to be tasted,” and so, by strict logical sequence, proves “This glass is to be tasted.” The solution then of the phænomenon of [Greek:——] is this that [Greek:——], by its direct action on the animal nature, swamps the suggestions of Right Reason. On the high ground of Universals, [Greek:——] i.e. [Greek:——] easily defeats [Greek:——]. The [Greek:——], an hour before he is in temptation, would never deliberately prefer the maxim “All that is sweet is to be tasted” to “All excess is to be avoided.” The [Greek:——] would. Horace has a good comment upon this (II Sat 2): Quæ virtus et quanta, bom, sit vivere parvo Discite, _non inter lances mensasque nitentes_ Verum hic _impransi_ mecum disquirite Compare also Proverbs XXIII. 31. “Look not thou upon the wine when it is red,” etc. [8] As we commonly speak, Metaphysicians. Physiology of course includes Metaphysics. [9] [Greek: oron]. Aristotle’s own account of this word (Prior Analyt ii. 1) is [Greek: eis on dialuetai hae protasis], but both in the account of [Greek: nous] and here it seems that the proposition itself is really indicated by it. [10] The Greek would give “avoids excessive pain,” but this is not true, for the excess of pain would be ground for excuse the warrant for translating as in the text, is the passage occurring just below [Greek: diokei tas uperbolas kai pheugei metrias lupas]. [11] Compare Bishop Butler on Particular Propensions, Analogy, Part I chap v sect. iv. [12] That is, they are to the right states as Vice to Virtue. [14] Consult in connection with this Chapter the Chapter on [Greek: orgae] in the Rhetoric, II. 2, and Bishop Butler’s Sermon on Resentment. [15] The reasoning here being somewhat obscure from the concisement of expression, the following exposition of it is subjoined. Actions of Lust are wrong actions done with pleasure, Wrong actions done with pleasure are more justly objects of wrath,[*] Such as are more justly objects of wrath are more unjust, Actions of Lust are more unjust