ting, the Idea
of each kind of them. The standard of this school bears the legend
_Universalia ante rem_.

But others think that the Universal does not exist apart from particular
things, but is their present essence; gives them actuality as individual
substances; "informs" them, or is their formal cause, and thus makes
them to be what they are of their kind according to the definition: the
universal lion is in all lions, and is not merely similar, but identical
in all; for thus the Universal Reason thinks and energises in Nature.
This school inscribes upon its banners, _Universalia in re_.

To define anything, then, is to discover its essence, whether
transcendent or immanent; and to predicate the definition, or any part
of it (genus or difference), is to enounce an essential proposition. But
a proprium, being no part of a definition, though it always goes along
with it, does not show what a thing is; nor of course does an accident;
so that to predicate either of these is to enounce an accidental
proposition.

Another school of Metaphysicians denies the existence of Universal Ideas
or Forms; the real things, according to them, are individuals; which,
so far as any of them resemble one another, are regarded as forming
classes; and the only Universal is the class-name, which is applied
universally in the same sense. Hence, they are called Nominalists. The
sense in which any name is applied, they say, is derived from a
comparison of the individuals, and by abstraction of the properties they
have in common; and thus the definition is formed. _Universalia post
rem_ is their motto. Some Nominalists, however, hold that, though
Universals do not exist in nature, they do in our minds, as Abstract
Ideas or Concepts; and that to define a term is to analyse the concept
it stands for; whence, these philosophers are called Conceptualists.

Such questions belong to Metaphysics rather than to Logic; and the
foregoing is a commonplace account of a subject upon every point of
which there is much difference of opinion.

Sec. 10. The doctrine of the Predicaments, or Categories, is so interwoven
with the history of speculation and especially of Logic that, though its
vitality is exhausted, it can hardly be passed over unmentioned. The
predicaments of Aristotle are the heads of a classification of terms as
possible predicates of a particular thing or individual. Hamilton
(_Logic_: Lect. xi.) has given a classification of them; which, i