The dictum de omni et nullo, viz. that whatever can be affirmed or denied of a class can be affirmed or denied of everything included in the class, which is a true account generalised of the constituent parts of the syllogism in the first figure, was thought the basis of the syllogistic theory. The fact is, that when universals were supposed to have an independent objective existence, this dictum stated a supposed law, viz. that the substantia secunda formed part of the properties of each individual substance bearing the name. But, now that we know that a class or universal is nothing but the individuals in the class, the dictum is nothing but the identical proposition, that whatever is true of certain objects is true of each of them, and, to mean anything, must be considered, not as an axiom, but as a circuitous definition of the word class.
It was the attempt to combine the nominalist view of the signification of general terms with the retention of the dictum as the basis of all reasoning, that led to the self-contradictory theories disguised under the ultra-nominalism of Hobbes and Condillac, the ontology of the later Kantians, and (in a less degree) the abstract ideas of Locke. It was fancied that the process of inferring new truths was only the substitution of one arbitrary sign for another; and Condillac even described science as une langue bien faite. But language merely enables us to remember and impart our thoughts; it strengthens, like an artificial memory, our power of thought, and is thought's powerful instrument, but not its exclusive subject. If, indeed, propositions in a syllogism did nothing but refer something to or exclude it from a class, then certainly syllogisms might have the dictum for their basis, and import only that the classification is consistent with itself. But such is not the primary object of propositions (and it is on this account, as well as because men will never be persuaded in common discourse to quantify the predicate, that Mr. De Morgan's or Sir William Hamilton's quantification of the predicate is a device of little value). What is asserted in every proposition which conveys real knowledge, is a fact dependent, not on artificial classification, but on the laws of nature; and as ratiocination is a mode of gaining real knowledge, the principle or law of all syllogisms, with propositions not purely verbal, must be, for affirmative syllogisms, that; Things coexisting with the same thing coexist with one another; and for negative, that; A thing coexisting with another, with which a third thing does not coexist, does not coexist with that third thing. But if (see suprà, p. 26) propositions (and, of course, all combinations of them) be regarded, not speculatively, as portions of our knowledge of nature, but as memoranda for practical guidance, to enable us, when we know that a thing has one of two attributes, to infer it has the other, these two axioms may be translated into one, viz. Whatever has any mark has that which it is a mark of; or, if both premisses are universal, Whatever is a mark of any mark, is a mark of that of which this last is a mark.
CHAPTER III.
THE FUNCTIONS AND LOGICAL VALUE OF THE SYLLOGISM.
The question is, whether the syllogistic process is one of inference, i.e. a process from the known to the unknown. Its assailants say, and truly, that in every syllogism, considered as an argument to prove the conclusion, there is a petitio principii; and Dr. Whately's defence of it, that its object is to unfold assertions wrapped up and implied (i.e. in fact, asserted unconsciously) in those with which we set out, represents it as a sort of trap. Yet, though no reasoning from generals to particulars can, as such, prove anything, the conclusion is a bonâ fide inference, though not an inference from the general proposition. The general proposition (i.e. in the first figure, the major premiss) contains not only a record of many particular facts which we have observed or inferred, but also instructions for making inferences in unforeseen cases. Thus the inference is completed in the major premiss; and the rest of the syllogism serves only to decipher, as it were, our own notes.
Dr. Whately fails to make out that syllogising, i.e. reasoning from generals to particulars, is the only mode of reasoning. No additional evidence is gained by interpolating a general proposition, and therefore we may, if we please, reason directly from the individual cases, since it is on these alone that the general proposition, if made, would rest. Indeed, thus are in fact drawn, as well the inferences of children and savages, and of animals (which latter having no signs, can frame no general propositions), as even those drawn by grown men generally, from personal experience, and particularly the inferences of men of high practical genius, who, not having been trained to generalise, can apply, but not state, their principles of action. Even when we have general propositions we need not use them. Thus Dugald Stewart showed that the axioms need not be expressly adverted to in order to make good the demonstrations in Euclid; though he held, inconsistently, that the definitions must be. All general propositions, whether called axioms, or definitions, or laws of nature, are merely abridged statements of the particular facts, which, as occasion arises, we either think we may proceed on as proved, or intend to assume.
In short, all inference is from particulars to particulars; and general propositions are both registers or memoranda of such former inferences, and also short formulæ for making more. The major premiss is such a formula; and the conclusion is an inference drawn, not from, but according to that formula. The actual premisses are the particular facts whence the general proposition was collected inductively; and the syllogistic rules are to guide us in reading the register, so as to ascertain what it was that we formerly thought might be inferred from those facts. Even where ratiocination is independent of induction, as, when we accept from a man of science the doctrine that all A is B; or from a legislator, the law that all men shall do this or that, the operation of drawing thence any particular conclusion is a process, not of inference, but of interpretation. In fact, whether the premisses are given by authority, or derived from our own (or predecessors') observation, the object is always simply to interpret, by reference to certain marks, an intention, whether that of the propounder of the principle or enactment, or that which we or our predecessors had when we framed the general proposition, so that we may draw no inferences that were not intended to be drawn. We assent to the conclusion in a syllogism on account of its consistency with what we interpret to have been the intention of the framer of the major premiss, and not, as Dr. Whately held, because the supposition of a false conclusion from the premisses involves a contradiction, since, in fact, the denial, e.g. that an individual now living will die, is not in terms contradictory to the assertion that his ancestors and their contemporaries (to which the general proposition, as a record of facts, really amounts) have all died.
But the syllogistic form, though the process of inference, which there always is when a syllogism is used, lies not in this form, but in the act of generalisation, is yet a great collateral security for the correctness of that generalisation. When all possible inferences from a given set of particulars are thrown into one general expression (and, if the particulars support one inference, they always will support an indefinite number), we are more likely both to feel the need of weighing carefully the sufficiency of the experience, and also, through seeing that the general proposition would equally support some conclusion which we know to be false, to detect any defect in the evidence, which, from bias or negligence, we might otherwise have overlooked. But the syllogistic form, besides being useful (and, when the validity of the reasoning is doubtful, even indispensable) for verifying arguments, has the acknowledged merit of all general language, that it enables us to make an induction once for all. We can, indeed, and in simple cases habitually do, reason straight from particulars; but in cases at all complicated, all but the most sagacious of men, and they also, unless their experience readily supplied them with parallel instances, would be as helpless as the brutes. The only counterbalancing danger is, that general inferences from insufficient premisses may become hardened into general maxims, and escape being confronted with the particulars.