FALLACIES OF SIMPLE INSPECTION. 327 



the government of Greece is in the king ; and various other 

 senses are described and exemplified, but of all these the most 

 proper is when we say a thing is in a vessel, and generally in 

 place. He next examines what place is, and comes to this con- 

 clusion, that ' if about a body there be another body including 

 it, it is in place, and if not, not.' A body moves when it 

 changes its place ; but he adds, that if water be in a vessel, 

 the vessel being at rest, the parts of the water may still move, 

 for they are included by each other ; so that while the whole 

 does not change its place, the parts may change their place in 

 a circular order. Proceeding then to the question of a void, 

 he as usual examines the different senses in which the term is 

 used, and adopts as the most proper, place without matter : 

 with no useful result. 



" Again, in a question concerning mechanical action, he 

 says, ' When a man moves a stone by pushing it with a stick, 

 we say both that the man moves the stone, and that the stick 

 moves the stone, but the latter more properly! 



" Again, we find the Greek philosophers applying them- 

 selves to extract their dogmas from the most general and 

 abstract notions which they could detect ; for example, from 

 the conception of the Universe as One or as Many things. 

 They tried to determine how far we may, or must, combine 

 with these conceptions that of a whole, of parts, of number, of 

 limits, of place, of beginning or end, of full or void, of rest, or 

 motion, of cause and effect, and the like. The analysis of such 

 conceptions with such a view, occupies, for instance, almost 

 the whole of Aristotle's Treatise on the Heavens." 



The following paragraph merits particular attention: 

 "Another mode of reasoning, very widely applied in these 

 attempts, was the doctrine of contrarieties, in which it was 

 assumed, that adjectives or substances which are in common 

 language, or in some abstract mode of conception, opposed to 

 each other, must point at some fundamental antithesis in 

 nature, which it is important to study. Thus Aristotle says 

 that the Pythagoreans, from the contrasts which number 

 suggests, collected ten principles Limited and Unlimited, 

 Odd and Even, One and Many, Eight and Left, Male and 



