For beaten tracks lead this sort of cattle, (as an observing Roman calls them,) whose thoughts reach only to imitation, Non quo eundum est, sed quo itur. But I can be bold to say, that this age is adorned with some men of that strength of judgment and largeness of comprehension, that, if they would employ their thoughts on this subject, could open new and undiscovered ways to the advancement of knowledge.
8. We can reason about particulars; and the immediate object of all our reasonings is nothing but particular ideas. Having here had occasion to speak of syllogism in general, and the use of it in reasoning, and the improvement of our knowledge, it is fit, before Ileave this subject, to take notice of one manifest mistake in the rules of syllogism: viz. that no syllogistical reasoning can be right and conclusive, but what has at least one general proposition in it. As if we could not reason, and have knowledge about particulars:
whereas, in truth, the matter rightly considered, the immediate object of all our reasoning and knowledge, is nothing but particulars.
Every man's reasoning and knowledge is only about the ideas existing in his own mind; which are truly, every one of them, particular existences: and our knowledge and reason about other things is only as they correspond with those particular ideas. So that the perception of the agreement or disagreement of our particular ideas is the whole and utmost of all our knowledge. Universality is but accidental to it, and consists only in this, that the particular ideas about which it is are such as more than one particular thing can correspond with and be represented by. But the perception of the agreement or disagreement of any two ideas, and consequently our knowledge, is equally clear and certain, whether either, or both, or neither of those ideas, be capable of representing more real beings than one, or no. One thing more I crave leave to offer about syllogism, before I leave it, viz.
May one not upon just ground inquire whether the form syllogism now has, is that which in reason it ought to have? For the medius terminus being to join the extremes, i.e. the intermediate ideas, by its intervention, to show the agreement or disagreement of the two in question, would not the position of the medius terminus be more natural, and show the agreement or disagreement of the extremes clearer and better, if it were placed in the middle between them?
Which might be easily done by transposing the propositions, and making the medius terminus the predicate of the first, and the subject of the second. As thus:
Omnis homo est animal.
Omne animal est vivens.
Ergo, omnis homo est vivens.
Omne corpus est extensum et solidum.
Nullum extensum et solidum est pura extensio.
Ergo, corpus non est pura extensio.
I need not trouble my reader with instances in syllogisms whose conclusions are particular. The same reason hold for the same form in them, as well as in the general.
9. Our reason often fails us. Reason, though it penetrates into the depths of the sea and earth, elevates our thoughts as high as the stars, and leads us through the vast spaces and large rooms of this mighty fabric, yet it comes far short of the real extent of even corporeal being. And there are many instances wherein it fails us: as, I. In cases when we have no ideas. It perfectly fails us where our ideas fail. It neither does nor can extend itself further than they do. And therefore, wherever we have no ideas, our reasoning stops, and we are at an end of our reckoning: and if at any time we reason about words which do not stand for any ideas, it is only about those sounds, and nothing else.
10. II. Because our ideas are often obscure or imperfect. Our reason is often puzzled and at a loss because of the obscurity, confusion, or imperfection of the ideas it is employed about; and there we are involved in difficulties and contradictions. Thus, not having any perfect idea of the least extension of matter, nor of infinity, we are at a loss about the divisibility of matter; but having perfect, clear, and distinct ideas of number, our reason meets with none of those inextricable difficulties in numbers, nor finds itself involved in any contradictions about them. Thus, we having but imperfect ideas of the operations of out minds, and of the beginning of motion, or thought how the mind produces either of them in us, and much imperfecter yet of the operation of God, run into great difficulties about free created agents, which reason cannot well extricate itself out of.
11. III. Because we perceive not intermediate ideas to show conclusions. Our reason is often at a stand because it perceives not those ideas, which could serve to show the certain or probable agreement or disagreement of any other two ideas: and in this some men's faculties far outgo others. Till algebra, that great instrument and instance of human sagacity, was discovered, men with amazement looked on several of the demonstrations of ancient mathematicians, and could scarce forbear to think the finding several of those proofs to be something more than human.
12. IV. Because we often proceed upon wrong principles. The mind, by proceeding upon false principles, is often engaged in absurdities and difficulties, brought into straits and contradictions, without knowing how to free itself: and in that case it is in vain to implore the help of reason, unless it be to discover the falsehood and reject the influence of those wrong principles. Reason is so far from clearing the difficulties which the building upon false foundations brings a man into, that if he will pursue it, it entangles him the more, and engages him deeper in perplexities.
