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of one degree Fahrenheit? What is the correct expression for the increase of volume for one degree corresponding to the temperature t?

2. If this statement were correct, the proper expression for the volume of the gas corresponding to the temperature 0° above 32, would be—

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3. Deduce from the barometric formula for the height of a mountain the height which corresponds to one-tenth of an inch near the base of the mountain, the air being at its ordinary temperature.

4. In the same way deduce the height which corresponds to a difference of one degree in the boiling-point of water.

5. What is the relative volume of steam corresponding to a pressure of 40 lbs. on the square inch?

GEOLOGY.

PROFESSOR HAUGHTON.

1. Describe what is known of the arrangement of lines of greatest depth in the oceans of the globe.

2. Give a similar description of the law of arrangement of the lines of greatest elevation of land,-in mountain chains.

3. What are the geological effects of ice, considered as glacier and iceberg ?

4. Compare Europe, Asia, Africa, and the Americas, with respect to the areas supplied by a given linear distance of coast.

5. What are the peculiarities of ocean currents in the Mediterranean Sea; and how may they be accounted for?

6. Give a brief description of the physical geography of Persia and Beloochistan; and of their natural climate and productions.

7. The granite of Leinster may be regarded as a Quinary Granite; what are its component minerals, and their relative proportions?

8. What is the nature of the proof derived by Darwin, of the subsidence of the floor of the Pacific, from observation of the coral reefs of that ocean?

9. Etna, Teneriffe, and Erebus, present striking analogies with each other; what are they? How do these mountains differ from Cotopaxi, and how may the difference be explained?

10. What evidence have we of the presence of water in the formation of Granite, Clinkstone, and Basalt ?

MAGNETISM.

PROFESSOR GALBRAITH.

1. How do you determine the axis of a magnet bar?

2. In magnetic induction how do you show that the decomposition of the fluids is molecular?

3. From knowing the magnetic dip in a given azimuth, how do you calculate the true dip?

4. How much does a deviation of one degree from the magnetic meridian set the dip astray?

5. From a series of dips observed near the equator, how would you lay down the magnetic equator?

Ethics.

ARISTOTLE'S ETHICS, BOOK II.; AND STEWART'S OUTLINES.

MR. LONGFIELD.

1. Απορήσειε δ' ἄν τις πῶς λέγομεν ὅτι δεῖ τὰ μὲν δίκαια πράττοντας δικαίους γίνεσθαι, τὰ δὲ σώφρονα σώφρονας· εἰ γὰρ πράττουσι τὰ δίκαια καὶ τὰ σώφρονα, ἤδη εἰσι δίκαιοι καὶ σώφρονες κ. τ. λ.

State clearly the solution of this difficulty.

2. What arguments of the nature of appeals to language are used by Aristotle to prove that virtue is not a πάθος ?

3. State and criticise Aristotle's explanation of the nature of the principle νέμεσις.

4. What are the general practical rules laid down by Aristotle for attaining the mean?

5. Show the insufficiency of ethical systems which represent moral obligation as founded exclusively on the belief that virtue is enjoined by the Deity.

6. It has been objected to the argument from final causes that "in order to judge of the wisdom of any design, it is necessary to know, first, what end the artist proposes to himself, and then to examine the means which he has employed to accomplish it; whereas, in the universe all we see is that certain things are accomplished, without having an opportunity of comparing them with a plan previously proposed.”

Answer this objection as fully as you can.

7. State and discuss the grounds of Hume's proposition that justice is an acquired, and not a natural virtue.

8. What are the defects pointed out by Stewart in the treatment of the science of Jurisprudence by modern writers?

BUTLER AND SMITH.

MR. CARMICHAEL.

1. Butler says that the precept to forgive injuries, and love our enemies, is to be found in Gentile moralists; quote passages to this effect from Menander, Plato, and Cicero, respectively.

2. State the objections to Butler's ethical method, urged by Mr. Maurice; and reply to them severally.

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3. "What is the exact nature of conscience; how it pronounces; whether it be infallible; Bishop Butler leaves unexplained.”—Sir A. Grant. Consider, in detail, the justice of this statement.

4. “ Why are we obliged to do any particular right action, instead of its contrary? In Bishop Butler's Sermons a wavering account seems to be given. The inducements to right action are partly eudæmonistic-it being urged that virtue is for our interest even in this life-partly they appeal to the authority of conscience."-Sir A. Grant. Comment upon this assertion,—itself, its apparent grounds, and its general defensibility. 5. State accurately Butler's remarks, as suggested by the fact that "Our sense or discernment of actions, as morally good or evil, implies in it a sense or discernment of them as of good or ill desert."

6. Compare Aristotle's definition of προαίρεσις with Butler's conception of the psychological character of the moral faculty; and state the singular assertion, made by Smith, in connexion with this subject.

7. Give an abstract of Smith's observations upon the doctrine that "Virtue consists in conformity to reason."

8. Give a full account of Hutcheson's ethical system-its origin, its psychology, its merits, and its defects.

DR. MALET.

Write an Abstract of Butler's Second and Third Chapters on Human Nature.

Classics.

MR. DICKSON.

Τὸ δ' ὄνομα τῆς ἀκολασίας καὶ ἐπὶ τὰς παιδικὰς ἁμαρτίας φέρομεν ἔχουσι γάρ τινα ὁμοιότητα. Πότερον δ' ἀπὸ ποτέρου καλεῖται, οὐθὲν πρὸς τὰ νῦν διαφέρει, δῆλον δ ̓ ὅτι τὸ ὕστερον ἀπὸ τοῦ προτέρου. Οὐ κακῶς δ ̓ ἔοικε μετενηνέχθαι· κεκολάσθαι γὰρ δεῖ τὸ τῶν αἰσχρῶν ὀρεγόμενον καὶ πολλὴν αὔξησιν ἔχον, τοιοῦτον δὲ μάλιστα ἡ ἐπιθυμία καὶ ὁ παῖς· κατ' ἐπιθυμίαν γὰρ ζῶσι καὶ τὰ παιδία, καὶ μάλιστα ἐν τούτοις ἡ τοῦ ἡδέος ὄρεξις. Εἰ οὖν μὴ ἔσται εὐπειθὲς καὶ ὑπὸ τὸ ἄρχον, ἐπὶ πολὺ ἥξει· ἄπληστος γὰρ ἡ τοῦ ἡδέος ὄρεξις καὶ πανταχόθεν τῷ ἀνοήτῳ, καὶ ἡ τῆς ἐπιθυμίας ἐνέργεια αὔξει τὸ συγγενὲς, κἂν μεγάλαι καὶ σφοδραὶ ὦσι, καὶ τὸν λογισμὸν ἐκκρούουσιν. Διὸ δεῖ με τρίας εἶναι αὐτὰς καὶ ὀλίγας, καὶ τῷ λόγῳ μηθὲν ἐναντιοῦσθαι. Τὸ δὲ τοιοῦτον εὐπειθὲς λέγομεν καὶ κεκολασμένον· ὥσπερ γὰρ τὸν παῖδα δεῖ κατὰ τὸ πρόσταγμα τοῦ παιδαγωγοῦ ζῆν, οὕτω καὶ τὸ ἐπιθυμητικὸν κατὰ τὸν λόγον. Δίὸ δεῖ τοῦ σώφρονος τὸ ἐπιθυμητικὸν συμφωνεῖν τῷ λόγῳ· σκοπὸς γὰρ ἀμφοῖν τὸ καλὸν, καὶ ἐπιθυμεῖ ὁ σώφρων ὧν δεῖ καὶ ὡς δεῖ καὶ ὅτε. οὕτω δὲ τάττει καὶ ὁ λόγος. Ταῦτ ̓ οὖν ἡμῖν εἰρήσθω περὶ σωφροσύνης.

Οὐδὲ γὰρ ἐπιεικοῦς ἐστὶν ἡ αἰσχύνη, εἴπερ γίγνεται ἐπὶ τοῖς φαύλοις οὐ γὰρ πρακτέον τὰ τοιαῦτα. Εἰ δ' ἐστὶ τὰ μέν κατ' ἀλήθειαν αἰσχρὰ

τὰ δὲ κατὰ δόξαν, οὐθὲν διαφέρει· οὐδέτερα γὰρ πρακτέα, ὥστ ̓ οὐ αἰσχυντέον. Φαύλου δὲ καὶ τὸ εἶναι τοιοῦτον οἷον πράττειν τι τῶν αἰσχρῶν. Τὸ δ' οὕτως ἔχειν ὥστ ̓ εἰ πράξειέ τι τῶν τοιούτων αἰσχύνε σθαι, καὶ διὰ τοῦτ ̓ οἴεσθαι ἐπιεικῆ εἶναι, ἄτοπον· ἐπὶ τοῖς ἑκουσίοις γὰ ἡ αἰδὼς, ἑκὼν δὲ ὁ ἐπιεικὴς οὐδέποτε πράξει τὰ φαῦλα. Εἴη δ ̓ ἂν ε αἰδὼς ἐξ ὑποθέσεως ἐπιεικές· εἰ γὰρ πράξαι, αἰσχύνοιτ ̓ ἄν· οὐκ ἔστι δε τοῦτο περὶ τὰς ἀρετάς. Εἰ δ ̓ ἡ ἀναισχυντία φαῦλον καὶ τὸ μὴ αἰδεῖ· σθαι τὰ αἰσχρὰ πράττειν, οὐθὲν μᾶλλον τὸ τοιαῦτα πράττοντα αἰσχύ νεσθαι ἐπιεικές. Οὐκ ἔστι δ' οὐδ ̓ ἡ ἐγκράτεια ἀρετὴ, ἀλλά τις μικτή δειχθήσεται δὲ περὶ αὐτῆς ἐν τοῖς ὕστερον. Νῦν δὲ περὶ δικαιοσύνης εἴπωμεν.

̓Επεὶ δ ̓ ἡ ἐπιστήμη περὶ τῶν καθόλου ἐστὶν ὑπόληψις καὶ τῶν ἐξ ἀνάγκης ὄντων, εἰσὶ δ ̓ ἀρχαὶ τῶν ἀποδεικτῶν καὶ πάσης ἐπιστήμης (μετὰ λόγου γὰρ ἡ ἐπιστήμη), τῆς ἀρχῆς τοῦ ἐπιστητοῦ οὔτ ̓ ἂν ἐπιστήμη εἴη οὔτε τέχνη οὔτε φρόνησις· τὸ μὲν γὰρ ἐπιστητὸν ἀποδεικτὸν, αἱ δὲ τυγχάνουσιν οὖσαι περὶ τὰ ἐνδεχόμενα ἄλλως ἔχειν. Θὐδὲ δὴ σοφία τούτων ἐστίν· τοῦ γὰρ σοφοῦ περὶ ἐνίων ἔχειν ἀπόδειξίν ἐστιν. Εἰ δὴ οἷς ἀληθεύομεν καὶ μηδέποτε διαψευδόμεθα περὶ τὰ μὴ ἐνδεχόμενα ἢ καὶ ἐνδεχόμενα ἄλλως ἔχειν, ἐπιστήμη καὶ φρόνησίς ἐστι καὶ σοφία καὶ νοῦς, τούτων δὲ τῶν τριῶν μηθὲν ἐνδέχεται εἶναι (λέγω δὲ τρία φρόνησιν επιστήμην σοφίαν), λείπεται νοῦν εἶναι τῶν ἀρχῶν.

Οὐδὲ γὰρ τῷ δανείσαντι ἐνίοτε ἀντιδανειστέον· ὁ μὲν γὰρ οἰόμενος κομιεῖσθαι ἐδάνεισεν ἐπιεικεῖ ὄντι, ὁ δ ̓ οὐκ ἐλπίζει κομιεῖσθαι παρὰ πονηροῦ. Εἴτε τοίνυν τῇ ἀληθείᾳ οὕτως ἔχει, οὐκ ἴσον τὸ ἀξίωμα· εἶτ ̓ ἔχει μὲν μὴ οὕτως οἴονται δὲ, οὐκ ἂν δόξαιεν ἄτοπα ποιεῖν. "Οπερ οὖν πολλάκις εἴρηται, οἱ περὶ τὰ πάθη καὶ τὰς πράξεις λόγοι ὁμοίως ἔχουσι τὸ ὡρισμένον τοῖς περὶ ἅ εἰσιν. Ὅτι μὲν οὖν οὐ ταὐτὰ πᾶσιν ἀποδοτέον, οὐδὲ τῷ πατρὶ πάντα, καθάπερ οὐδὲ τῷ Διὶ θύεται, οὐκ άδηλον· ἐπεὶ δ' ἕτερα γονεῦσι καὶ ἀδελφοῖς καὶ ἑταίροις, καὶ εὐεργέταις, ἑκάστοις τὰ οἰκεῖα καὶ τὰ ἀρμόττοντα ἀπονεμητέον. Οὕτω δὲ καὶ ποιεῖν φαίνονται· εἰς γάμους μὲν γὰρ καλοῦσι τοὺς συγγενεῖς. τούτοις γὰρ κοινὸν τὸ γένος καὶ αἱ περὶ τοῦτο δὴ πράξεις· καὶ εἰς τὰ κήδη δὲ μάλιστ ̓ οἴονται δεῖν τοὺς συγγενεῖς ἀπαντᾶν διὰ ταὐτο. Δόξειε δ ̓ ἂν τροφῆς μὲν γονεῦσι δεῖν μάλιστ ̓ ἐπαρκεῖν, ὡς ὀφείλοντας, καὶ τοῖς αἰτίοις τοῦ εἶναι κάλλιον ὄν ἢ ἑαυτοῖς εἰς ταῦτ ̓ ἐπαρκεῖν. Καὶ τιμὴν δὲ γονεῦσι καθάπερ θεοῖς, οὐ πᾶσαν δέ· οὐδὲ γὰρ τὴν αὐτὴν πατρὶ καὶ μητρι οὐδ ̓ αὖ τὴν τοῦ σοφοῦ ἢ τοῦ στρατηγοῦ, ἀλλὰ τὴν πατρικὴν, ὁμοίως δὲ καὶ τὴν μητρικήν.

1. Translate the following literally, and explain the use of the imperfect ἦν

Διὸ κατὰ μὲν τὴν οὐσίαν καὶ τὸν λόγον τὸν τί ἦν εἶναι λέγοντα μεσότης ἐστὶν ἡ ἀρετὴ, κατὰ δε τὸ ἀριστον καὶ το εὖ ἀκρότης.

2. Explain the connexion as well as the distinction observable between notions conveyed by the singular and plural in such expressions as the following :

τὸ κακόν, τὰ κακά; τὸ ̓Ελληνικόν, τὰ Τρωικά, κ. τ. λ.

3. What is the conception implied by the genitivus temporis ? Illus trate your meaning by examples, and thence explain the use of the adverbial expressions——ἀρχῆς, τοῦ λοιποῦ.

4. Give briefly Aristotle's refutation of the doctrine of the idɛái.

5. Write a summary of Alexander's victories in Asia, and describe geographically the place where each was won.

6. Where was the battle of Ipsus fought, and what were the results?

CICERO.

MR. ABBOTT.

Translate into English Prose the first three of the following passages, and either of the two remaining pairs, adding brief notes where necessary :

I.

Atque iste dolus malus etiam legibus erat vindicatus, ut tutela XII. tabulis, et circumscriptio adolescentium lege Plætoria; et sine lege judiciis, in quibus additur, "ex fide bona." Reliquorum autem judiciorum hæc verba maxime excellunt: in arbitrio rei uxoriæ, "melius æquius:" in fiducia, "inter bonos bene agier." Quid ergo? aut in eo, quod "melius æquius," potest ulla pars inesse fraudis? aut quum dicitur, "inter bonos bene agier," quidquam agi dolose aut malitiose potest? Dolus autem malus simulatione, ut ait Aquillius, continetur. Tollendum est igitur ex rebus contrahendis omne mendacium. Non licitatorem venditor, non qui contra se liceatur, emptor apponet: uterque, si ad eloquendum venerit, non plus, quam semel, eloquetur. Q. quidem Scævola, P. F., quum postulasset, ut sibi fundus, cujus emptor erat, semel indicaretur, idque venditor ita fecisset: dixit, se pluris æstimare:" addidit centum millia. Nemo est, qui hoc boni viri fuisse neget; sapientis, negant: ut si minoris, quam potuisset, vendidisset. Hæc igitur est illa pernicies, quod alios bonos, alios sapientes existimant.-DE OFFICIIS.

Et Hercule (fatendum est enim, quod sentio) mirabilis est apud illos contextus rerum. Respondent extrema primis, media utrisque, omnia omnibus: quid sequatur, quid repugnet, vident. In geometria prima si dederis danda sunt omnia. Concede nihil esse bonum nisi quod honestum sit concedendum est in virtute sola positam esse beatam vitam. Vide rursus retro. Dato hoc, dandum erit illud. Quod vestri non item. Tria genera bonorum. Proclivi currit oratio: venit ad extremum hæret in salebra: cupit enim dicere, Nihil posse ad beatam vitam deesse sapienti. Honesta oratio: Socratica, Platonis etiam. Audeo dicere, inquit. Non potest, nisi retexueris illa: paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. At Zeno lum non beatum modo, sed etiam divitem dicere ausus est. Dolere, maeum in crucem qui agitur, beatus esse non potest. Bonum liberi. miserum orbitas. Bonum patria: miserum exsilium. Bonum valetudo: miserum morbus. Bonum integritas corporis: miserum debilitas: bonum incolumis acies: miserum cæcitas. Quæ si potest singula consolando levare, universa quo modo sustinebit?-DE FINIBUS.

Quid enim ab antiquis ex eo genere, quod ad disserendum valet, prætermissum est? qui et definierunt plurima: et definiendi artes reliquerunt: quodque est definitioni adjunctum, ut res in partes dividatur, id et fit ab illis, et, quemadmodum fieri oporteat, traditur. Item de con

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