day thinking, and to scientific investigation. In particular, Logic is of great use in clearing our notions; it shows what notions are singular and what universal; what concrete and what abstract; and guards us against using a general term as if it were a singular concrete. It cannot tell us what judgments are true and what false (this must be done by the departments of knowledge which deal with objects), but it tells us what is the precise relation between the Percepts, Abstracts, and Concepts compared, and thus places our notions in such a light that we are better able to say whether a given proposition is true or false. Again, the syllogistic analysis lets us see that in reasoning we have to look to the relation of three notions, Percepts, Abstracts, or Concepts; and that when one of the notions is a Concept, we always need by implication a general proposition; and the formulæ derived from this analysis unfold the various possible forms of reasoning, and enable us to test our own inferences and those of others. In the Secondary (but not less important) Logic, there can be tests laid down, such as those of self-evidence, necessity, and catholicity, sufficient to decide readily and certainly what truths are intuitive, and so entitled to become assumptions in Demonstration; while the processes of deduction from intuitive truth may all be tested by the syllogism. The Canons of Causes enunciated by Mr. Mill settle for us, when we are entitled to argue that we have discovered the cause of a given phenomenon; and I hope that in

THE PROVINCE OF LOGIC.

THE

LIBRA UNIVER CATT

871

due time we shall have Canons of Decomposition and Canons of Classes, to determine when we have reached the elementary constitution of bodies (provisionally), and when we have discovered natural classes. We have already some Canons of Historical Investigation to aid us in finding whether the evidence is sufficient to establish the alleged facts, and these Canons should be adopted into Logic, and made as succinct and comprehensive as possible. Logic has thus a wide and most important field as an art; it furnishes guiding rules and tests in every path of inquiry. It is thus fulfilling some of the old pretensions made in its behalf. I do not like the phrase," Art of Thinking," for men think spontaneously, without any science or art; but Logic supplies rules to guard against confused and erroneous thinking. It is in a special sense the "Science of Method;" that is, of the Method to be pursued in discovering scientific and historical truth. It is the "Science of Sciences," not because superior to other departments of knowledge, but because it supplies rules to guide and guard in every other science.

CHAPTER XIX.

WHAT IS TRUTH? CRITERIA OF TRUTH.

T is very evident that Mr. Mill has a pleasure in

IT

seeing himself and his opinions reflected in the convictions and writings of young men. On the other side, the youth who give themselves up to his guidance seem as if they could look only straight before them in the path in which he leads them, and as if they were incapable of taking a comprehensive view of things lying on either side. As, however, they will be obliged to do so sooner or later, it might be as well if they now stopped for a little, in order to look round them and inquire whither he is leading, and where he is to leave them? What have we left us according to this new philosophy? We have sensations; we have a series of feelings aware of itself, and permanent, or rather prolonged; and we have an association of sensations, and perceived resemblances, and possibilities of sensations. The sensations and associations of sensation generate ideas and beliefs, which do not, however, either in themselves or their mode of formation, guarantee any reality. We have an idea of an external mate

rial world; but Mr. Mill does not affirm that there is such a world, for there are laws of the series of feelings which would produce the idea, whether the thing existed or not; and our belief in it may be overcome, just as our natural belief in the sun rising is made to give way before the scientific conviction that it is the earth that moves. He thinks he is able by a process of inference to reach the existence of other beings besides ourselves. But the logic of the process is very doubtful. I believe that neither Mr. Mill nor any other has been able to show how from sensations, individual or associated, we could ever legitimately infer the existence of anything beyond. What he claims to have found is, after all, only other "series of feelings."

But have we not, it is said, a body of scientific truth, for which Mr. Mill has done as much as any living man, by showing how it may be best arranged? I acknowledge that in the view of those who believe in the reality of things, and who further believe in a God who made and arranged, and still upholds them, this systematized truth is a glorious body, like the sun itself, with a central solidity which keeps it firm, while it holds other bodies circling round it, and with a gloriously illuminated atmosphere, scattering light and heat all around. But what is all this when interpreted in philosophic accuracy? It is simply possibilities of sensations, coming in groups, and in regular succession, and with resemblances which can be noticed. And is this the

sum of what has been gained by the highest science of the nineteenth century? As we contemplate it, do we not feel as if the solid heart of truth and the radiating light were both gone, and as if we had left only a series of systematic vibrations in an unknown ether? Does this satisfy the convictions and the longings of man? Does not the intelligence declare that it has something deeper than this? Does not the heart crave for something higher than this? And when the youths, who are led on so pleasantly by the clear enunciations of Mr. Mill, stop at any time to inquire what he has given them, must they not feel that they are, after all, in darkness, with only a camera obscura displaying figures before them, always according to sternly scientific laws? If they are satisfied with this, are they not in the act abnegating the deeper capacities, and refusing to follow the higher aspirations of their souls, which, for want of proper exercise, will become dry, and shrunk, and withered? And if they are not satisfied, as our higher minds will certainly not be,how piteous must be the wail of disappointment and anguish coming from the depths of their bosoms, as they crave for truth on the one hand, and feel that they can never catch it on the other? I do fear for the consequences, when our promising youths awake, and in despair of attaining truth, are tempted to plunge into deeper and yet deeper darkness. Fortunately such a state of things—the deeper instincts of human nature being so strong- cannot continue