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MODERN LOGIC] of consistency become real rules of truth, when the premises are true and the consistent conclusion is therefore true. The science of inference again rightly emphasizes the formal thinking of the syllogism in which the combination of premises involves the conclusion. But the combinations of premises in analogical and inductive inference, although the combination does not involve the conclusion, yet causes us to infer it, and in so similar a way that the science of inference is not complete without investigating all the combinations which characterize different kinds of inference. The question of logic is how we infer in fact, as well as perfectly; and we cannot understand inference unless we consider inferences of probability of all kinds. Moreover, the study of analogical and inductive inference is necessary to that of the syllogism itself, because they discover the premises of syllogism. The formal thinking of syllogism alone is merely necessary consequence; but when its premises are necessary principles, its conclusions are not only necessary consequents but also necessary truths. Hence the manner in which induction aided by identification discovers necessary principles must be studied by the logician in order to decide when the syllogism can really arrive at necessary conclusions. Again, the science of inference has for its subject the form, or processes, of thought, but not its matter or objects. But it does not follow that it can investigate the former without the latter. Formal logicians say that, if they had to consider the matter, they must either consider all things, which would be impossible, or select some, which would be arbitrary. But there is an intermediate alternative, which is neither impossible nor arbitrary; namely, to consider the general distinctions and principles of all things; and without this general consideration of the matter the logician cannot know the form of thought, which consists in drawing inferences about things on these general principles. Lastly, the science of inference is not indeed the science of sensation, memory and experience, but at the same time it is the science of using those mental operations as data of inference; and, if logic does not show how analogical and inductive inferences directly, and deductive inferences indirectly, arise from experience, it becomes a science of mere thinking without knowledge.

Logic is related to all the sciences, because it considers the common inferences and varying methods used in investigating different subjects. But it is most closely related to the sciences of metaphysics and psychology, which form with it a triad of sciences. Metaphysics is the science of being in general, and therefore of the things which become objects apprehended by our minds. Psychology is the science of mind in general, and therefore of the mental operations, of which inference is one. Logic is the science of the processes of inference. These three sciences, of the objects of mind, of the operations of mind, of the processes used in the inferences of mind, are differently, but closely related, so that they are constantly confused. The real point is their interdependence, which is so intimate that one sign of great philosophy is a consistent metaphysics, psychology and logic. If the world of things is known to be partly material and partly mental, then the mind must have powers of sense and inference enabling it to know these things, and there must be processes of inference carrying us from and beyond the sensible to the insensible world of matter and mind. If the whole world of things is matter, operations and processes of mind are themselves material. If the whole world of things is mind, operations and processes of mind have only to recognize their like all the world over. It is clear then that a man’s metaphysics and psychology must colour his logic. It is accordingly necessary to the logician to know beforehand the general distinctions and principles of things in metaphysics, and the mental operations of sense, conception, memory and experience in psychology, so as to discover the processes of inference from experience about things in logic.

The interdependence of this triad of sciences has sometimes led to their confusion. Hegel, having identified being with thought, merged metaphysics in logic. But he divided logic into objective and subjective, and thus practically confessed that there is one science of the objects and another of the processes of thought. Psychologists, seeing that inference is a mental operation, often extemporize a theory of inference to the neglect of logic. But we have a double consciousness of inference. We are conscious of it as one operation among many, and of its omnipresence, so to speak, to all the rest. But we are also conscious of the processes of the operation of inference. To a certain extent this second consciousness applies to other operations: for example, we are conscious of the process of association by which various mental causes recall ideas in the imagination. But how little does the psychologist know about the association of ideas, compared with what the logician has discovered about the processes of inference! The fact is that our primary consciousness of all mental operations is hardly equal to our secondary consciousness of the processes of the one operation of inference from premises to conclusions permeating long trains and pervading whole sciences. This elaborate consciousness of inferential process is the justification of logic as a distinct science, and is the first step in its method. But it is not the whole method of logic, which also and rightly considers the mental process necessary to language, without substituting linguistic for mental distinctions.

Nor are consciousness and linguistic analysis all the instruments of the logician. Logic has to consider the things we know, the minds by which we know them from sense, memory and experience to inference, and the sciences which systematize and extend our knowledge of things; and having considered these facts, the logician must make such a science of inference as will explain the power and the poverty of human knowledge.

There are several grounds for hope in the logic of our day. In the first place, it tends to take up an intermediate position between the extremes of Kant and Hegel. It does not, with the former, regard logic as purely formal in the sense of abstracting thought from being, nor does it follow the latter in amalgamating metaphysics with logic by identifying being with thought. Secondly, it does not content itself with the mere formulae of thinking, but pushes forward to theories of method, knowledge and science; and it is a hopeful sign to find this epistemological spirit, to which England was accustomed by Mill, animating German logicians such as Lotze, Dühring, Schuppe, Sigwart and Wundt. Thirdly, there is a determination to reveal the psychological basis of logical processes, and not merely to describe them as they are in adult reasoning, but to explain also how they arise from simpler mental operations and primarily from sense. This attempt is connected with the psychological turn given to recent philosophy by Wundt and others, and is dangerous only so far as psychology itself is hypothetical. Unfortunately, however, these merits are usually connected with a less admirable characteristic—contempt for tradition, Writing his preface to his second edition in 1888, Sigwart says: “Important works have appeared by Lotze, Schuppe, Wundt and Bradley, to name only the most eminent; and all start from the conception which has guided this attempt. That is, logic is grounded by them, not upon an effete tradition but upon a new investigation of thought as it actually is in its psychological foundations, in its significance for knowledge, and its actual operation in scientific methods.” How strange! The spirit of every one of the three reforms above enumerated is an unconscious return to Aristotle’s Organon. Aristotle’s was a logic which steered, as Trendelenburg has shown, between Kantian formalism and Hegelian metaphysics; it was a logic which in the Analytics investigated the syllogism as a means to understanding knowledge and science: it was a logic which, starting from the psychological foundations of sense, memory and experience, built up the logical structure of induction and deduction on the profoundly Aristotelian principle that “there is no process from universals without induction, and none by induction without sense.” Wundt’s comprehensive view that logic looks backwards to psychology and forward to epistemology was hundreds of years ago one of the many discoveries of Aristotle.