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general proposition in which we embody the result of our experience, covers a much larger extent of ground than the individual experiments which form its basis. A principle ascertained by experience, is more than a mere summing up of what has been specifically observed in the individual cases which have been examined; it is a generalization grounded on those cases, and expressive of our belief, that what we there found true is true in an indefinite number of cases which we have not examined, and are never likely to examine. The nature and grounds of this inference, and the conditions necessary to make it legitimate, will be the subject of discussion in the Third Book: but that such inference really takes place is not susceptible of question. In every induction we proceed from truths which we knew, to truths which we did not know; from facts certified by observation, to facts which we have not observed, and even to facts not capable of being now observed; future facts, for example; but which we do not hesitate to believe on the sole evidence of the induction itself.

Induction, then, is a real process of Reasoning or Inference. Whether, and in what sense, as much can be said of the Syllogism, remains to be determined by the examination into which we are about to enter.

CHAPTER II.
OF RATIOCINATION, OR SYLLOGISM.

§ 1. The analysis of the Syllogism has been so accurately and fully performed in the common manuals of Logic, that in the present work, which is not designed as a manual, it is sufficient to recapitulate, memoriæ causâ, the leading results of that analysis, as a foundation for the remarks to be afterwards made on the functions of the syllogism, and the place which it holds in science.

To a legitimate syllogism it is essential that there should be three, and no more than three, propositions, namely, the conclusion, or proposition to be proved, and two other propositions which together prove it, and which are called the premises. It is essential that there should be three, and no more than three, terms, namely, the subject and predicate of the conclusion, and another called the middleterm, which must be found in both premises, since it is by means of it that the other two terms are to be connected together. The predicate of the conclusion is called the major term of the syllogism; the subject of the conclusion is called the minor term. As there can be but three terms, the major and minor terms must each be found in one, and only one, of the premises, together with the middleterm which is in them both. The premise which contains the middleterm and the major term is called the major premise; that which contains the middleterm and the minor term is called the minor premise.

Syllogisms are divided by some logicians into three figures, by others into four, according to the position of the middleterm, which may either be the subject in both premises, the predicate in both, or the subject in one and the predicate in the other. The most common case is that in which the middleterm is the subject of the major premise and the predicate of the minor. This is reckoned as the first figure. When the middleterm is the predicate in both premises, the syllogism belongs to the second figure; when it is the subject in both, to the third. In the fourth figure the middleterm is the subject of the minor premise and the predicate of the major. Those writers who reckon no more than three figures, include this case in the first.

Each figure is divided into moods, according to what are called the quantity and quality of the propositions, that is, according as they are universal or particular, affirmative or negative. The following are examples of all the legitimate moods, that is, all those in which the conclusion correctly follows from the premises. A is the minor term, C the major, B the middleterm.

First Figure.

All B is C No B is C All B is C No B is C All A is B All A is B Some A is B Some A is B therefore therefore therefore therefore All A is C No A is C Some A is C Some A is not C

Second Figure.

No C is B All C is B No C is B All C is B All A is B No A is B Some A is B Some A is not B therefore therefore therefore therefore No A is C No A is C Some A is not C Some A is not C

Third Figure.

All B is C No B is C Some B is C All B is C Some B is not C No B is C All B is A All B is A All B is A Some B is A All B is A Some B is A therefore therefore therefore therefore therefore therefore Some A is C Some A is not C Some A is C Some A is C Some A is not C Some A is not C

Fourth Figure.

All C is B All C is B Some C is B No C is B No C is B All B is A No B is A All B is A All B is A Some B is A therefore therefore therefore therefore therefore Some A is C Some A is not C Some A is C Some A is not C Some A is not C

In these exemplars, or blank forms for making syllogisms, no place is assigned to singular propositions; not, of course, because such propositions are not used in ratiocination, but because, their predicate being affirmed or denied of the whole of the subject, they are ranked, for the purposes of the syllogism, with universal propositions. Thus, these two syllogisms—

All men are mortal, All men are mortal All kings are men, Socrates is a man, therefore therefore All kings are mortal, Socrates is mortal,

are arguments precisely similar, and are both ranked in the first mood of the first figure.

The reasons why syllogisms in any of the above forms are legitimate, that is, why, if the premises are true, the conclusion must inevitably be so, and why this is not the case in any other possible mood, (that is, in any other combination of universal and particular, affirmative and negative propositions,) any person taking interest in these inquiries may be presumed to have either learned from the common school books of the syllogistic logic, or to be capable of discovering for himself. The reader may, however, be referred, for every needful explanation, to Archbishop Whately's Elements of Logic, where he will find stated with philosophical precision, and explained with remarkable perspicuity, the whole of the common doctrine of the syllogism.

All valid ratiocination; all reasoning by which, from general propositions previously admitted, other propositions equally or less general are inferred; may be exhibited in some of the above forms. The whole of Euclid, for example, might be thrown without difficulty into a series of syllogisms, regular in mood and figure.

Though a syllogism framed according to any of these formulæ is a valid argument, all correct ratiocination admits of being stated in syllogisms of the first figure alone. The rules for throwing an argument in any of the other figures into the first figure, are called rules for the reduction of syllogisms. It is done by the conversion of one or other, or both, of the premises. Thus an argument in the first mood of the second figure, as—

No C is B All A is B therefore No A is C,

may be reduced as follows. The proposition, No C is B, being an universal negative, admits of simple conversion, and may be changed into No B is C, which, as we showed, is the very same assertion in other words—the same fact differently expressed. This transformation having been effected, the argument assumes the following form:—

No B is C All A is B therefore No A is C,

which is a good syllogism in the second mood of the first figure. Again, an argument in the first mood of the third figure must resemble the following:—

All B is C All B is A therefore Some A is C,

where the minor premise, All B is A, conformably to what was laid down in the last chapter respecting universal affirmatives, does not admit of simple conversion, but may be converted per accidens, thus, Some A is B; which, though it does not express the whole of what is asserted in the proposition All B is A, expresses, as was formerly shown, part of it, and must therefore be true if the whole is true. We have, then, as the result of the reduction, the following syllogism in the third mood of the first figure:—

All B is C Some A is B,

from which it obviously follows, that

Some A is C.

In the same manner, or in a manner on which after these examples it is not necessary to enlarge, every mood of the second, third, and fourth figures may be reduced to some one of the four moods of the first. In other words, every conclusion which can be proved in any of the last three figures, may be proved in the first figure from the same premises, with a slight alteration in the mere manner of expressing them. Every valid ratiocination, therefore, may be stated in the first figure, that is, in one of the following forms:—

Every B is C No B is C All A } is B, All A } is B, Some A Some A therefore therefore All A } is C. No A is } C. Some A Some A is not

Or if more significant symbols are preferred:—

To prove an affirmative, the argument must admit of being stated in this form:—

All animals are mortal; All men } are animals; Some men Socrates therefore All men } are mortal. Some men Socrates

To prove a negative, the argument must be capable of being expressed in this form:—

No one who is capable of self-control is necessarily vicious; All negroes } are capable of self-control; Some negroes Mr. A's negro therefore No negroes are } necessarily vicious. Some negroes are not Mr. A's negro is not

Though all ratiocination admits of being thrown into one or the other of these forms, and sometimes gains considerably by the transformation, both in clearness and in the obviousness of its consequence; there are, no doubt, cases in which the argument falls more naturally into one of the other three figures, and in which its conclusiveness is more apparent at the first glance in those figures, than when reduced to

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