CHAPTER XVI, sections 65-68. To see how the logicians have regarded their science and its relation to philosophy, see; Keynes's "Formal Logic" (London, 1894), Introduction; Hobhouse's "Theory of Knowledge" (London, 1896), Introduction; Aikins's "The Principles of Logic" (N.Y., 1902), Introduction; and Creighton's "Introductory Logic" (N.Y., 1898), Preface.
Professor Aikins writes: "Thus, in so far as logic tries to make us reason correctly by giving us correct conceptions of things and the way in which their relations involve each other, it is a kind of simple metaphysics studied for a practical end."
Professor Creighton says, "Although in treating the syllogistic logic I have followed to a large extent the ordinary mode of presentation, I have both here, and when dealing with the inductive methods, endeavored to interpret the traditional doctrines in a philosophical way, and to prepare for the theoretical discussions of the third part of the book."
John Stuart Mill tried not to be metaphysical; but let the reader examine, say, his third chapter, "Of the Things denoted by Names," or look over Book VI, in his "System of Logic."
Professor Sigwart's great work, "Logik" (Freiburg, 2d edition, Volume
I, 1889, Volume II, 1893), may almost be called a philosophy of logic.
CHAPTER XVII, section 69. Compare with Professor James's account of the scope of psychology the following from Professor Baldwin: "The question of the relation of psychology to metaphysics, over which a fierce warfare has been waged in recent years, is now fairly settled by the adjustment of mutual claims. . . . The terms of the adjustment of which I speak are briefly these: on the one hand, empirical investigation must precede rational interpretation, and this empirical investigation must be absolutely unhampered by fetters of dogmatism and preconception; on the other hand, rational interpretation must be equally free in its own province, since progress from the individual to the general, from the detached fact to its universal meaning, can be secured only by the judicious use of hypotheses, both metaphysical and speculative. Starting from the empirical we run out at every step into the metempirical." "Handbook of Psychology," Preface, pp. iii and iv.
CHAPTER XVIII, section 71. The teacher might very profitably take extracts from the two chapters of Whewell's "Elements of Morality" referred to in the text, and read them with the class. It is significant of the weakness of Whewell's position that he can give us advice as long as we do not need it, but, when we come to the cross-roads, he is compelled to leave the matter to the individual conscience, and gives us no hint of a general principle that may guide us.
Section 72. Wundt, in his volume "The Facts of the Moral Life" (N.Y., 1897), tries to develop an empirical science of ethics independent of metaphysics; see the Preface.
Compare with this: Martineau's "Types of Ethical Theory" (London, 1885), Preface; T. H. Green's "Prolegomena to Ethics," Introduction; Muirhead's "The Elements of Ethics" (N.Y., 1892); Mackenzie's "A Manual of Ethics" (London, 1893); Jodl's "Gesduchte der Ethik" (Stuttgart, 1882), Preface. I give but a few references, but they will serve to illustrate how close, in the opinion of ethical writers, is the relation between ethics and philosophy.