uence, 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 'Pensees':--

'Parlons selon les lumieres naturelles. S'il y a un Dieu, il est
infiniment incomprehensible; puisque, n'ayant ni principes ni bornes, il
n'a nul rapport a nous; nous sommes done incapables de connaitre 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: _aphrhetor, 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