A System of Logic: Ratiocinative and Inductive - John Stuart Mill (best e reader for manga .txt) 📗
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[25] This distinction corresponds to that which is drawn by Kant and other metaphysicians between what they term analytic, and synthetic, judgments; the former being those which can be evolved from the meaning of the terms used.
[26] If we allow a differentia to what is not really a species. For the distinction of Kinds, in the sense explained by us, not being in any way applicable to attributes, it of course follows that although attributes may be put into classes, those classes can be admitted to be genera or species only by courtesy.
[27] In the fuller discussion which Archbishop Whately has given to this subject in his later editions, he almost ceases to regard the definitions of names and those of things as, in any important sense, distinct. He seems (9th ed. p. 145) to limit the notion of a Real Definition to one which "explains anything more of the nature of the thing than is implied in the name;" (including under the word "implied," not only what the name connotes, but everything which can be deduced by reasoning from the attributes connoted). Even this, as he adds, is usually called, not a Definition, but a Description; and (as it seems to me) rightly so called. A Description, I conceive, can only be ranked among Definitions, when taken (as in the case of the zoological definition of man) to fulfil the true office of a Definition, by declaring the connotation given to a word in some special use, as a term of science or art: which special connotation of course would not be expressed by the proper definition of the word in its ordinary employment.
Mr. De Morgan, exactly reversing the doctrine of Archbishop Whately, understands by a Real Definition one which contains less than the Nominal Definition, provided only that what it contains is sufficient for distinction. "By real definition I mean such an explanation of the word, be it the whole of the meaning or only part, as will be sufficient to separate the things contained under that word from all others. Thus the following, I believe, is a complete definition of an elephant: An animal which naturally drinks by drawing the water into its nose, and then spurting it into its mouth."—Formal Logic, p. 36. Mr. De Morgan's general proposition and his example are at variance; for the peculiar mode of drinking of the elephant certainly forms no part of the meaning of the word elephant. It could not be said, because a person happened to be ignorant of this property, that he did not know what an elephant means.
[28] In the only attempt which, so far as I know, has been made to refute the preceding argumentation, it is maintained that in the first form of the syllogism,
"there is just as much truth in the conclusion as there is in the premises, or rather, no more in the latter than in the former. If the general name serpent includes both real and imaginary serpents, there is no falsity in the conclusion; if not, there is falsity in the minor premise."
Let us, then, try to set out the syllogism on the hypothesis that the name serpent includes imaginary serpents. We shall find that it is now necessary to alter the predicates; for it cannot be asserted that an imaginary creature breathes flame: in predicating of it such a fact, we assert by the most positive implication that it is real and not imaginary. The conclusion must run thus, "Some serpent or serpents either do or are imagined to breathe flame." And to prove this conclusion by the instance of dragons, the premises must be, A dragon is imagined as breathing flame, A dragon is a (real or imaginary) serpent: from which it undoubtedly follows, that there are serpents which are imagined to breathe flame; but the major premise is not a definition, nor part of a definition; which is all that I am concerned to prove.
Let us now examine the other assertion—that if the word serpent stands for none but real serpents, the minor premise (a dragon is a serpent) is false. This is exactly what I have myself said of the premise, considered as a statement of fact: but it is not false as part of the definition of a dragon; and since the premises, or one of them, must be false, (the conclusion being so,) the real premise cannot be the definition, which is true, but the statement of fact, which is false.
[29] "Few people" (I have said in another place) "have reflected how great a knowledge of Things is required to enable a man to affirm that any given argument turns wholly upon words. There is, perhaps, not one of the leading terms of philosophy which is not used in almost innumerable shades of meaning, to express ideas more or less widely different from one another. Between two of these ideas a sagacious and penetrating mind will discern, as it were intuitively, an unobvious link of connexion, upon which, though perhaps unable to give a logical account of it, he will found a perfectly valid argument, which his critic, not having so keen an insight into the Things, will mistake for a fallacy turning on the double meaning of a term. And the greater the genius of him who thus safely leaps over the chasm, the greater will probably be the crowing and vain-glory of the mere logician, who, hobbling after him, evinces his own superior wisdom by pausing on its brink, and giving up as desperate his proper business of bridging it over."
BOOK II.OF REASONING.
Διωρισμένων δε τούτων λέγωμεν ἤδη, διὰ τίνων, καὶ πότε, καὶ πῶς γίνεται πᾶς συλλογισμός ὕστερον δὲ λεκτέον περὶ ἀποδείξεως. Πρότερον γὰρ περὶ συλλογισμοῦ λεκτέον, ἢ περὶ ἀποδείξεως, διὰ τὸ καθόλου μᾶλλον εἰναὶ τὸν συλλογισμόν. Ἡ μὲν γὰρ ἀπόδειξις, συλλογισμός τις; ὁ συλλογισμός δὲ οὐ πᾶς, ἀπόδειξις.
Arist. Analyt. Prior. l. i. cap. 4.
OF INFERENCE, OR REASONING, IN GENERAL.
§ 1. In the preceding Book, we have been occupied not with the nature of Proof, but with the nature of Assertion: the import conveyed by a Proposition, whether that Proposition be true or false; not the means by which to discriminate true from false Propositions. The proper subject, however, of Logic is Proof. Before we could understand what Proof is, it was necessary to understand what that is to which proof is applicable; what that is which can be a subject of belief or disbelief, of affirmation or denial; what, in short, the different kinds of Propositions assert.
This preliminary inquiry we have prosecuted to a definite result. Assertion, in the first place, relates either to the meaning of words, or to some property of the things which words signify. Assertions respecting the meaning of words, among which definitions are the most important, hold a place, and an indispensable one, in philosophy; but as the meaning of words is essentially arbitrary, this class of assertions are not susceptible of truth or falsity, nor therefore of proof or disproof. Assertions respecting Things, or what may be called Real Propositions, in contradistinction to verbal ones, are of various sorts. We have analysed the import of each sort, and have ascertained the nature of the things they relate to, and the nature of what they severally assert respecting those things. We found that whatever be the form of the proposition, and whatever its nominal subject or predicate, the real subject of every proposition is some one or more facts or phenomena of consciousness, or some one or more of the hidden causes or powers to which we ascribe those facts; and that what is predicated or asserted, either in the affirmative or negative, of those phenomena or those powers, is always either Existence, Order in Place, Order in Time, Causation, or Resemblance. This, then, is the theory of the Import of Propositions, reduced to its ultimate elements: but there is another and a less abstruse expression for it, which, though stopping short in an earlier stage of the analysis, is sufficiently scientific for many of the purposes for which such a general expression is required. This expression recognises the commonly received distinction between Subject and Attribute, and gives the following as the analysis of the meaning of propositions:—Every Proposition asserts, that some given subject does or does not possess some attribute; or that some attribute is or is not (either in all or in some portion of the subjects in which it is met with) conjoined with some other attribute.
We shall now for the present take our leave of this portion of our inquiry, and proceed to the peculiar problem of the Science of Logic, namely, how the assertions, of which we have analysed the import, are proved or disproved; such of them, at least, as, not being amenable to direct consciousness or intuition, are appropriate subjects of proof.
We say of a fact or statement, that it is proved, when we believe its truth by reason of some other fact or statement from which it is said to follow. Most of the propositions, whether affirmative or negative, universal, particular, or singular, which we believe, are not believed on their own evidence, but on the ground of something previously assented to, from which they are said to be inferred. To infer a proposition from a previous proposition or propositions; to give credence to it, or claim credence for it, as a conclusion from something else; is to reason, in the most extensive sense of the term. There is a narrower sense, in which the name reasoning is confined to the form of inference which is termed ratiocination, and of which the syllogism is the general type. The reasons for not conforming to this restricted use of the term were stated in an earlier stage of our inquiry, and additional motives will be suggested by the considerations on which we are now about to enter.
§ 2. In proceeding to take into consideration the cases in which inferences can legitimately be drawn, we shall first mention some cases in which the inference is apparent, not real; and which require notice chiefly that they may not be confounded with cases of inference properly so called. This occurs when the proposition ostensibly inferred from another, appears on analysis to be merely a repetition of the same, or part of the same, assertion, which was contained in the first. All the cases mentioned in books of Logic as examples of æquipollency or equivalence of propositions, are of this nature. Thus, if we were to argue, No man is incapable of reason, for every man is rational; or, All men are mortal, for no man is exempt from death; it would be plain that we were not proving the proposition, but only appealing to another mode of wording it, which may or may not be more readily comprehensible by the hearer, or better adapted
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