Institutio Oratoria

The fifth place they assign to the conclusion which either merely makes the necessary inference from the preceding parts ( i.e.

Therefore the universe is governed by reason

) or after briefly bringing major and minor premise together adds what is deduced from them with the following result:

But if on the one hand things that are controlled by reason are better governed than things which are not and on the other nothing is better administered than the universe, then it follows that the universe is governed by reason.

As regards this part of the epicheireme I agree.

I have said that the epicheireme consists of three parts: its form is not however invariable. There is

firstly the form in which the conclusion is identical with what has already been stated in the major premise.

The soul is immortal, since whatever derives its motion from itself is immortal. But the soul derives its motion from itself. Therefore the soul is immortal.

This process occurs not merely in individual arguments, but in whole cases, provided they are of a simple character, and also in questions. [*](See III. vi. 9, 10.)

For cases and questions always have first a major premise, such as

You have committed sacrilege,

or

Not everyone who has killed a man is guilty of murder.

Second comes a reason, which is stated at greater length in cases and questions than in separate arguments, while finally comes the conclusion in which as a rule they set forth the point they have proved either by enumeration of particulars or in the form of a hasty conclusion. In this type of epicheireme the major premise is doubtful, since it is still under investigation.

There is another form of conclusion which is not actually identical with the major premise, but has the same force

Death is nothing to us, for that which is dissolved into its elements is devoid of' feeling, and that which is devoid of feeling is nothing to us.

There is a third form in which the major premise and the conclusion are different.

All animate things are better than inanimate, but there is nothing better than the universe, wherefore the universe is animate.

It may be thought that in this case there is no real major premise, since it would be possible to state the reasoning in the following form:

The universe is animate, for all things animate are better than inanimate,

etcetera.