supposition itself, or to be derivable from it by some law of causation. It appears, therefore, that the properties, on which we ground our classes, sometimes exhaust all that the class has in common, or contain it all by some mode of implication; but in other instances we make a selection of a few properties from among not only a greater number, but a number inexhaustible by us, and to which as we know no bounds, they may, so far as we are concerned, be regarded as infinite. There is no impropriety in saying that, of these two classifications, the one answers to a much more radical distinction in the things themselves, than the other does. And if any one even chooses to say that the one classification is made by nature, the other by us for our convenience, he will be right; provided he means no more than this: Where a certain apparent difference between things (though perhaps in itself of little moment) answers to we know not what number of other differences, pervading not only their known properties, but properties yet undiscovered, it is not optional but imperative to recognise this difference as the foundation of a specific distinction; while, on the contrary, differences that are merely finite and determinate, like those designated by the words white, black, or red, may be disregarded if the purpose for which the classification is made does not require attention to those particular properties. The differences, however, are made by nature, in both cases; while the recognition of those differences as grounds of classification and of naming, is, equally in both cases, the act of man: only in the one case, the ends of language and of classification would be subverted if no notice were taken of the difference, while in the other case, the necessity of taking notice of it depends on the importance or unimportance of the particular qualities in which the difference happens to consist. Now, these classes, distinguished by unknown multitudes of properties, and not solely by a few determinate ones--which are parted off from one another by an unfathomable chasm, instead of a mere ordinary ditch with a visible bottom--are the only classes which, by the Aristotelian logicians, were considered as genera or species. Differences which extended only to a certain property or properties, and there terminated, they considered as differences only in the _accidents_ of things; but where any class differed from other things by an infinite series of differences, known and unknown, they considered the distinction as one of _kind_, and spoke of it as being an _essential_ difference, which is also one of the current meanings of that vague expression at the present day.