plicated argument, which makes flesh to be rather an abstract than a positive substance. Trendelenburg, in the allusion to curved and straight lines, sees a reference to Plato's opinions upon intellectual processes: "Sane Plato actiones intellectus circulis primum recto, mox circinato recurrentique interius comparat: Aristoteles lineæ explicatæ et replicatæ, sive porrectæ et curvatæ." It may, however, be assumed that, whatever the figures or analogies employed, the operations of the mind will still remain as mysterious as those of the sensibility; and, thus, that all such inquiries are, as final causes, beyond our research and, so far, unprofitable.
The Latin version of the phrase is, "Sensitiva igitur parte calidum discernit et frigidum, quorum quædam est ratio caro, alia vero esse carnis discernit, aut separabile aut se habente ad se ipsam perinde atque se habet cum extensa fuerit linea flexa." That of the French, "Mais c'est certainement par une autre faculté qui est séparée, ou qui du moins devient à elle-même ce que la ligne brisée est à elle-même aussi quand on la redresse, que nous jugeons ce que signifie être la chair."
Note 3, p. 154. But we have to consider why the mind, &c.] The chapter is closed rather abruptly with this passage, which, by some, is said to be spurious; but, although obscure in its wording, it is in keeping with the general tone of the inquiry and argument. The main purpose of the inquiry is why, as every subject of thought, in potentiality, is among material substances, the mind is
