CHap. VIII. ANTIENT METAPHYSICS. 143 



of his. In thefe he has explained moft accurately all the feveral- fa- 

 culties, difpofitions, and habits, of the human mind, by which our 

 life is conducted. Firjl^ he has divided our mind into two parts, the 

 one which has reafon; and the other which has not; — To zxXov zyov^ 

 xai TO aKoyov *. By that part of our mind which has not reafon, we 

 are to underftand both our animal and our vegetable life: But be- 

 twixt which there is a diftindion, which I have elfew^here made, that 

 the animal mind, though it has not reafon in itfelf, is governed by 

 the reafon of our intellectual mind; whereas the vegetable mind 

 has neither reafon in itfelf, nor liftcns to reafon. As Ariftotle's 

 whole philofophy proceeds by divifion as well as definition, he 

 has, in this cafe, divided the intelledlual or rational part of our 

 mind into two ;-^a divifion, I believe, that is made by no other 

 philofopher. One of thefe parts of our rational mind contem- 

 plates things of neceffary exiftence; the other part things contin- 

 gent, or which may be or not be. As thefe things are different 

 in their nature, it is fit, he fays, that different parts of the rational 

 mind fhould be afTigned to the confideration of them. That part 

 which confiders things of neceffary exiflence, fuch as the theorems 

 of fcience, he calls the ro 'tTriirTijf^ovtKov ; or the fcientific mind^ as we 

 may tranflate it. The other he calls the ro hoyia-rty.ov, or the rd /BovKiu-' 

 Ti%ov ; which confiders contingent things, that may either be or not 

 be ; fuch as the events of human life f. Upon thefe events the /o- 

 giflical part of the human mind deliberates ; for, as Ariflotle fays, 

 we can deliberate upon nothing, which it is certain will happen or 

 not happen. The refult of this deliberation is 5r^oa/^g<r;j, by w^hich 

 the mind determines for certain reafons, to do one thing in prefer- 

 ence to another ; as the etymology of the word imports. From this 

 TT^oa^'o-ij arifes o^e|/ff, or defire\ and then follows T^af/j or praBice, 

 And this is a mofl philofophical and mofl fatisfadory account of all 



moral 

 * Eudemia, Lib. i. Cap. r. 



t Ibid. 



