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is required for the purpose of establishing such truths; no rules of art can render our knowledge of them more certain than it is in itself. There is no logic for this portion of our knowledge.

      But we may fancy that we see or feel what we in reality infer. A truth, or supposed truth, which is really the result of a very rapid inference, may seem to be apprehended intuitively. It has long been agreed by thinkers of the most opposite schools, that this mistake is actually made in so familiar an instance as that of the eyesight. There is nothing of which we appear to ourselves to be more directly conscious than the distance of an object from us. Yet it has long been ascertained, that what is perceived by the eye, is at most nothing more than a variously colored surface; that when we fancy we see distance, all we really see is certain variations of apparent size, and degrees of faintness of color; that our estimate of the object's distance from us is the result partly of a rapid inference from the muscular sensations accompanying the adjustment of the focal distance of the eye to objects unequally remote from us, and partly of a comparison (made with so much rapidity that we are unconscious of making it) between the size and color of the object as they appear at the time, and the size and color of the same or of similar objects as they appeared when close at hand, or when their degree of remoteness was known by other evidence. The perception of distance by the eye, which seems so like intuition, is thus, in reality, an inference grounded on experience; an inference, too, which we learn to make; and which we make with more and more correctness as our experience increases; though in familiar cases it takes place so rapidly as to appear exactly on a par with those perceptions of sight which are really intuitive, our perceptions of color.5

      Of the science, therefore, which expounds the operations of the human understanding in the pursuit of truth, one essential part is the inquiry: What are the facts which are the objects of intuition or consciousness, and what are those which we merely infer? But this inquiry has never been considered a portion of logic. Its place is in another and a perfectly distinct department of science, to which the name metaphysics more particularly belongs: that portion of mental philosophy which attempts to determine what part of the furniture of the mind belongs to it originally, and [pg 021] what part is constructed out of materials furnished to it from without. To this science appertain the great and much debated questions of the existence of matter; the existence of spirit, and of a distinction between it and matter; the reality of time and space, as things without the mind, and distinguishable from the objects which are said to exist in them. For in the present state of the discussion on these topics, it is almost universally allowed that the existence of matter or of spirit, of space or of time, is in its nature unsusceptible of being proved; and that if any thing is known of them, it must be by immediate intuition. To the same science belong the inquiries into the nature of Conception, Perception, Memory, and Belief; all of which are operations of the understanding in the pursuit of truth; but with which, as phenomena of the mind, or with the possibility which may or may not exist of analyzing any of them into simpler phenomena, the logician as such has no concern. To this science must also be referred the following, and all analogous questions: To what extent our intellectual faculties and our emotions are innate—to what extent the result of association: Whether God and duty are realities, the existence of which is manifest to us a priori by the constitution of our rational faculty; or whether our ideas of them are acquired notions, the origin of which we are able to trace and explain; and the reality of the objects themselves a question not of consciousness or intuition, but of evidence and reasoning.

      The province of logic must be restricted to that portion of our knowledge which consists of inferences from truths previously known; whether those antecedent data be general propositions, or particular observations and perceptions. Logic is not the science of Belief, but the science of Proof, or Evidence. In so far as belief professes to be founded on proof, the office of logic is to supply a test for ascertaining whether or not the belief is well grounded. With the claims which any proposition has to belief on the evidence of consciousness—that is, without evidence in the proper sense of the word—logic has nothing to do.

      § 5. By far the greatest portion of our knowledge, whether of general truths or of particular facts, being avowedly matter of inference, nearly the whole, not only of science, but of human conduct, is amenable to the authority of logic. To draw inferences has been said to be the great business of life. Every one has daily, hourly, and momentary need of ascertaining facts which he has not directly observed; not from any general purpose of adding to his stock of knowledge, but because the facts themselves are of importance to his interests or to his occupations. The business of the magistrate, of the military commander, of the navigator, of the physician, of the agriculturist, is merely to judge of evidence, and to act accordingly. They all have to ascertain certain facts, in order that they may afterward apply certain rules, either devised by themselves or prescribed for their guidance by others; and as they do this well or ill, so they discharge well or ill the duties of their several callings. It is the only occupation in which the mind never ceases to be engaged; and is the subject, not of logic, but of knowledge in general.

      Logic, however, is not the same thing with knowledge, though the field of logic is co-extensive with the field of knowledge. Logic is the common judge and arbiter of all particular investigations. It does not undertake to find evidence, but to determine whether it has been found. Logic neither observes, nor invents, nor discovers; but judges. It is no part of the business of logic to inform the surgeon what appearances are found to [pg 022] accompany a violent death. This he must learn from his own experience and observation, or from that of others, his predecessors in his peculiar pursuit. But logic sits in judgment on the sufficiency of that observation and experience to justify his rules, and on the sufficiency of his rules to justify his conduct. It does not give him proofs, but teaches him what makes them proofs, and how he is to judge of them. It does not teach that any particular fact proves any other, but points out to what conditions all facts must conform, in order that they may prove other facts. To decide whether any given fact fulfills these conditions, or whether facts can be found which fulfill them in a given case, belongs exclusively to the particular art or science, or to our knowledge of the particular subject.

      It is in this sense that logic is, what it was so expressively called by the schoolmen and by Bacon, ars artium; the science of science itself. All science consists of data and conclusions from those data, of proofs and what they prove: now logic points out what relations must subsist between data and whatever can be concluded from them, between proof and every thing which it can prove. If there be any such indispensable relations, and if these can be precisely determined, every particular branch of science, as well as every individual in the guidance of his conduct, is bound to conform to those relations, under the penalty of making false inferences—of drawing conclusions which are not grounded in the realities of things. Whatever has at any time been concluded justly, whatever knowledge has been acquired otherwise than by immediate intuition, depended on the observance of the laws which it is the province of logic to investigate. If the conclusions are just, and the knowledge real, those laws, whether known or not, have been observed.

      § 6. We need not, therefore, seek any further for a solution of the question, so often agitated, respecting the utility of logic. If a science of logic exists, or is capable of existing, it must be useful. If there be rules to which every mind consciously or unconsciously conforms in every instance in which it infers rightly, there seems little necessity for discussing whether a person is more likely to observe those rules, when he knows the rules, than when he is unacquainted with them.

      A science may undoubtedly be brought to a certain, not inconsiderable, stage of advancement, without the application of any other logic to it than what all persons, who are said to have a sound understanding, acquire empirically in the course of their studies. Mankind judged of evidence, and often correctly, before logic was a science, or they never could have made it one. And they executed great mechanical works before they understood the laws of mechanics. But there are limits both to what mechanicians can do without principles of mechanics, and to what thinkers can do without principles of logic. A few individuals, by extraordinary genius, or by the accidental acquisition of a good set of intellectual habits, may work without principles in the same way, or nearly the same way, in which they would have worked if they had been in possession of principles. But the bulk of mankind require either to understand the theory of what they are doing, or to have rules laid down for them by those who have understood

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