[Side-note: Particulars fluctuate: they are sometimes just or beautiful, sometimes unjust or ugly. Forms or Entia alone remain constant.] But what is this Something, midway between Ens and Particulars Non-Ens, and partaking of both--which is the object of Opination? To make out this, we must revert to the case of the unphilosophical man. We have described him, as not believing in the existence of the Form or Idea of Beauty, or Justice _per se_; not enduring to hear it spoken of as a real Ens and Unum; not knowing anything except of the many diverse particulars, beautiful and just. We must remind him that every one of these particular beautiful things will appear repulsive also: every one of these just and holy particulars, will appear unjust and unholy also. He cannot refuse to admit that each of them will appear under certain circumstances beautiful and ugly, just and unjust, holy and unholy. In like manner, every particular double will appear also a half: every light thing will appear heavy: every little thing great. Of each among these many particulars, if you can truly predicate any one quality about it, you may with equal truth predicate the opposite quality also. Each of them both is, and is not, the substratum of all these different and opposite qualities. You cannot pronounce them to be either one or the other, with fixity and permanence: they are at once both and neither. [Side-note: The many cannot discern or admit the reality of Forms--Their minds are always fluctuating among particulars.] Here then we find the appropriate object of Opination: that which is neither Ens nor Non-Ens, but something between both. Particulars are the object of Opination, as distinguished from universal Entities, Forms, or Ideas, which are the object of Cognition. The many, who disbelieve or ignore the existence of these Forms, and whose minds dwell exclusively among particulars--cannot know, but only opine. Their usages and creeds, as to beautiful, just, honourable, float between positive Ens and Non-Ens. It is these intermediate fluctuations which are caught up by their opining faculty, intermediate as it is between Cognition and Ignorance. It is these also, the objects of Opination, which they love and delight in: they neither recognise nor love the objects of Cognition or Knowledge. They are lovers of opinion and its objects, not lovers of Knowledge. The philosopher alone recognises and loves Knowledge and the objects of Knowledge. His mind dwells, not amidst the fluctuating, diverse, and numerous particulars, but in contemplation of the One, Universal, permanent, unchangeable, Form or Idea. [Side-note: The philosopher will be ardent for all varieties of knowledge--His excellent moral attributes--He will be trained to capacity for active life.]