naturales, but only genera logica. Of manufactured articles there are no Ideas, but only conceptions; thus genera logica, and their subordinate classes are species logicæ. To what is said in this reference in vol. i. § 41, I will add here that Aristotle also (Metaph. i. 9 and xiii. 5) says that the Platonists admitted no ideas of manufactured articles: "(
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(Ut domus et annulus, quorum ideas dari negant). With which compare the Scholiast, p. 562, 563 of the Berlin quarto edition. Aristotle further says (Metaph. xi. 3):
"(Greek characters) (Supple., (Greek characters)) (Greek characters)"
(Si quidem idea sunt, in iis sunt, quæ natura fiunt: propter quod non male Plato dixit, quod species eorum sunt, quæ natura sunt). On which the Scholiast remarks, p. 800: "(Greek characters)"
(Hoc etiam ipsis ideas statuentibus placet: non enim arte factorum ideas dari ajebant, sed natura procreatorum). For the rest, the doctrine of Ideas originated with the Pythagoreans, unless we distrust the assertion of Plutarch in the book, De placitis philosophorum, L. i. c. 3.
The individual is rooted in the species, and time in eternity. And as every individual is so only because it has the nature of its species in itself, so also it has only temporal existence because it is in eternity. In the following book a special chapter is devoted to the life of the species.
In § 49 of the first volume I have sufficiently brought out the difference between the Idea and the conception. Their resemblance, on the other hand, rests upon the following ground: The original and essential unity of an Idea becomes broken up into the multiplicity of individual things through the perception of the knowing individual, which is subject to sensuous and cerebral conditions. But that unity is then restored through the reflection of the reason, yet only in abstracto, as a concept, universale, which indeed is equal to the Idea in extension, but has assumed
