[Footnote j: This is what we read in the memorable simile of the Cave, in Plato, Republic, VII., p. 514--519. The language used throughout this simile is [Greek: peria/gein, periakti/on, periagôgê/], &c. He supposes that the natural state of man is to have his face and vision towards the particular phenomena, and his back towards the universal realities: the great problem is, how to make the man face about, turn his back towards phenomena, and his eyes towards Universals--[Greek: ta\ o)/nta--ta\ noêta/]. Nothing can be learnt from observation however *acute, of the phenomena. The same point is enforced with all the charm of Platonic expression in Republ. V. 478, 479, VI., 493, 494. Symposion, p. 210--211, Phædon, p. 74--75.] [Footnote k: According to Plato, it is [Greek: to\ e(\n _para\ ta\ polla/_]. According to Aristotle, it is [Greek: e(\n _kata\ pollô=n_--e(\n kai\ to\ au)to\ e)pi\ _pleio/nôn_ mê\ o(mô/numon e(\n _e)pi\_ pollô=n]. Analyt. Poster. I. 11, p. 77, a. 6. Metaphys. I. 9, p. 990, b. 7--13. Whoever reads the portions of Plato's dialogues indicated in my last preceding foot note, will see how material this difference is between the two philosophers. In the remarkable passage of the Analyt. Post. I. 24, p. 85, a. 30, b. 20, Aristotle notices the Platonic hypothesis that the Universal has real objective, separate, existence apart from its particulars ([Greek: to\ katho/lou e)pi\ ti para\ ta\ kath' e(/kasta]) as an illusion, mischievous and misleading--frequent, but not unavoidable. See the antithesis between Plato and Aristotle, on the subject of Universals, more copiously explained in the recent work of Professor Bain, Mental and Moral Science, Appendix, pp. 6--20.]