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The logic of Aristotle has been on the decline more than a century; and is at prefent relegated to fchools and colleges. It has occafionally been criticifed by different writers; but this is the first attempt to draw it out of its obfcurity into day-light. From what follows, one will be enabled to pafs a true judgement on that work, and to determine whether it ought to make a branch of education. The Doctor's effay, as a capital article in the progrefs and hiftory of the sciences, will be made welcome, even with the fatigue of fqueezing through many thorny paths, before a distinct view can be got of that ancient and ftupendous fabric.

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It will at the fame time fhow the hurt that Aristotle has done to the reasoning faculty, by drawing it out of its natural course into devious paths. His artificial mode of reafoning, is no lefs fuperficial than intricate: I fay, fuperficial; for in none of his logical works, is a fingle truth attempted to be proved by fyllogifm that requires a proof: the propofitions he undertakes to prove by fyllogifm, are all of them felf-evident. Take for instance the following propofition, That man has a VOL. III. power

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power of felf-motion. To prove this, he affumes the following axiom, upon which indeed every one of his fyllogifms are founded, That whatever is true of a number of particulars joined together, holds true of every one feparately; which is thus expreffed in logical terms, Whatever is true of the genus, holds true of every fpecies. Founding upon that axiom, he reafons thus: "All animals have a power " of felf-motion: man is an animal: ergo, 66 man has a power of felf-motion." Now if all animals have a power of felf-motion, it requires no argument to prove, that man, an animal, has that power and therefore, what he gives as a conclufion or confequence, is not really fo; it is not inferred from the fundamental propofition, but is included in it. At the fame time, the felf-motive power of man, is a fact that cannot be known but from experience; and it is more clearly known from experience than that of any other animal. Now, in attempting to prove man to be a selfmotive animal, is it not abfurd, to found the argument on a propofition less clear than that undertaken to be demonftrated? What is here obferved, will be found applicable

plicable to the greater part, if not the whole,

of his fyllogifms.

Unless for the reafon now given, it would appear fingular, that Aristotle never attempts to apply his fyllogiftic mode of reafoning to any fubject handled by himself on ethics, on rhetoric, and on poetry, he argues like a rational being, without once putting in practice any of his own rules. It is not fuppofable that a man of his capacity could be ignorant, how infufficient a fyllogifm is for difcovering any latent truth. He certainly intended his system of logic, chiefly if not folely, for difputation: and if fuch was his purpose, he has been wonderfully fuccessful; for nothing can be better contrived for wrangling and difputing without end. He indeed in a manner profeffes this to be his aim, in his books De Sophifticis elenchis.

Some ages hence, when the goodly fabric of the Romish fpiritual power shall be laid low in the duft, and scarce a vestige remain; it will among antiquaries be a curious enquiry, What was the nature and extent of a tyranny, more oppreffive to the minds of men, than the than the tyranny of ancient Rome was to their perfons. During every step

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ftep of the enquiry, pofterity will rejoice over mental liberty, no lefs precious than perfonal liberty. The defpotifm of Ariftotle with respect to the faculty of reason, was no lefs complete, than that of the Bishop of Rome with refpect to religion; and it is now a proper fubject of curiofity, to enquire into the nature and extent of that defpotism. One cannot peruse the following fheets, without fympathetic pain for the weakness of man with respect to his nobleft faculty; but that pain will redouble his fatisfaction, in now being left free to the dictates of reafon and common fenfe.

In my reveries, I have more than once compared Ariftotle's logic to a bubble made of foap-water for amufing children; a beautiful figure with fplendid colours; fair on the outfide, empty within. It has for more than two thousand years been the hard fate of Ariftotle's followers, Ixion like, to embrace a cloud for a goddefs.-But this is more than fufficient for a preface: and I had almost forgot, that I am detaining my readers from better entertainment, in listening to Dr Reid.

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A Brief Account of ARISTOTLE'S

LOGIC. With REMARKS.

CHA P. I.

Of the First Three Treatifes.

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SECT. I. Of the Author.

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Ristotle had very uncommon advantages: born in an age when the philofophical fpirit in Greece had long flourished, and was in its greatest vigour; brought up in the court of Macedon, where his father was the King's physician; twenty years a favourite fcholar of Plato, and tutor to Alexander the Great; who both honoured him with his friendship, and fupplied him with every thing neceffary for the profecution of his enquiries.

Thefe advantages he improved by indefatigable ftudy, and immenfe reading. He was the firft, we know, fays Strabo,

who

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