syllogism. But they elong to rhetoric, and not to logic.
6. In offering some observations on these steps, and the
writer's treatment of them, it will be well to separate them into
those preceding the cultivation of the person, and those following
it; and to

1 Cl. Text, par. 6.
2 Cl. Text, pars. 4. 5.


deal with the latter first. -- Let us suppose that the cultivation
of the person is fully attained, every discordant mental element
having been subdued and removed. It is assumed that the
regulation of the family will necessarily flow from this. Two
short paragraphs are all that are given to the illustration of the
point, and they are vague generalities on the subject of men's
being led astray by their feelings and affections.
The family being regulated, there will result from it the
government of the State. First, the virtues taught in the family
have their correspondencies in the wider sphere. Filial piety will
appear as loyalty. Fraternal submission will be seen in respect
and obedience to elders and superiors. Kindness is capable of
universal application. Second, 'From the loving example of one
family, a whole State becomes loving, and from its courtesies the
whole State become courteous [1].' Seven paragraphs suffice to
illustrate these statements, and short as they are, the writer
goes back to the topic of self-cultivation, returning from the
family to the individual.
The State being governed, the whole empire will become
peaceful and happy. There is even less of connexion, however, in