that one of them is present in it without the other. Thus the end is directly attained, while by means of the first figure it could only be attained indirectly. For in order to reduce the syllogism to the first figure we must convert the minor, and therefore say: "Some rational beings are Buddhists," which would be only a faulty expression of its meaning, which really is: "Some Buddhists are yet certainly rational."
As the guiding principle of this figure I therefore give: for the affirmative moods: Ejusdem rei notæ, modo sit altera universalis, sibi invicem sunt notæ particulares; and for the negative moods: Nota rei competens, notæ eidem repugnanti, particulariter repugnat, modo sit altera universalis. Translated: If two predicates are affirmed of one subject, and at least one of them universally, they are also affirmed of each other particularly; and, on the contrary, they are denied of each other particularly whenever one of them contradicts the subject of which the other is affirmed; provided always that either the contradiction or the affirmation be universal.
In the fourth figure the subject of the major has to be compared with the predicate of the minor; but in the conclusion they must both exchange their value and position, so that what was the subject of the major appears as the predicate of the conclusion, and what was the predicate of the minor appears as the subject of the conclusion. By this it becomes apparent that this figure is merely the first, wilfully turned upside down, and by no means the expression of a real process of thought natural to the reason.
On the other hand, the first three figures are the ectypes of three real and essentially different operations of thought. They have this in common, that they consist in the comparison of two judgments; but such a comparison only becomes fruitful when these judgments have one conception in common. If we present the premisses to our imagination under the sensible form of two rods, we can
