its day and influence, and it perhaps determined, as one of its effects, the total neglect of one half, and that not the least important half of the reasoning process.' These very just observations are suggested to Sir William Hamilton by a train of thought which has little natural tendency to suggest them, viz., by the distinction upon which he so much insists, between the logic of comprehension and the logic of extension, and by his anxiety to explain why the former had been exclusively cultivated and the latter neglected. That which Sir William Hamilton calls here truly the doctrine of Aristotle (enunciated especially at the close of the Analyt. Post.), and which he states to have been forgotten by Aristotle's followers, was not always remembered by Aristotle himself.] [Footnote 4: The distinction is given by Stier and other logicians. 1. Infinitum simpliciter. 2. Infinitum secundum quid, sive in certo genere.] [Footnote 5: This doctrine has been affirmed (so far as reason is concerned, apart from revelation) not merely by Mr Mansel, but also by Pascal, one of the most religious philosophers of the seventeenth century, in the 'Pensées':-- 'Parlons selon les lumieres naturelles. S'il y a un Dieu, il est infiniment incompréhensible; puisque, n'ayant ni principes ni bornes, il n'a nul rapport à nous; nous sommes done incapables de connâitre ni ce qn'il est, ni s'il est.'--(See Arago, Biographie de Condorcet, p. lxxxiv., prefixed to his edition of Condorcet's works.)] [Footnote 6: The indictment under which Socrates was condemned at Athens, as reported by Xenophon at the commencement of the Memorabilia, ran thus--'Socrates is guilty of crime, inasmuch as he does not believe in those Gods in whom the City believes, but introduces other novelties in regard to the Gods; he is guilty also, inasmuch as he corrupts the youth.' These words express clearly a sentiment entertained not merely by the Athenian people, but generally by other societies also. They all agree in antipathy to free, individual, dissenting reason; though that antipathy manifests itself by acts, more harsh in one place, less harsh in another. The Hindoo who declares himself a convert to Christianity, becomes at the same time an outcast ([Greek: _aphrhêtôr, athhemistos, anhestios_]) among those whose Gods he has deserted. As a general fact, the man who dissents from his fellows upon fundamentals of religion, purchases an undisturbed life only by being content with that 'semi-liberty under silence and concealment,' for which Cicero was thankful under the dictatorship of Julius Cæsar. 'Obsecro--abiiciamus ista et semi-liberi saltern, simus; quod assequemur _et tacendo et latendo'_ (Epist. ad Attic, xiii. 31). Contrast with this the memorable declaration of Socrates, in the Platonic Apology, that silence and abstinence from cross-examination were intolerable to him; that life would not be worth having under such conditions.] [Footnote 7: Aeschyl. Prometh., 996-1006--