And though we cannot infer this syllogistically, we infer it by Induction, when we have a sufficient amount of instances[21].
I have already elsewhere given this account of Induction, as a process employed in the formation of our knowledge[22]. What I have now to remark concerning Aristotle is, that it does not appear to have occurred to him, that in establishing such a proposition as that which he gives as his instance, the main difficulty is the discovery of a middle term which will allow us to frame such a proposition as we need. The zoologist who wanted to know what kind of animals are long-lived, might guess long before he guessed that the absence of the gall-bladder supplied the requisite middle term; (if the proposition were true; which it is not.) And in like manner in other cases, it is difficult to find a middle term, which enables us to collect a proposition by Induction. And herein consists the imperfection of his view of the subject; which considers the main point to be the proof of the proposition when the conceptions are given, whereas the main point really is, the discovery of conceptions which will make a true proposition possible.
2. Since the main characteristic of the steps which have occurred in the formation of the physical sciences, is not merely that they are propositions collected by Induction, but by the introduction of a new conception; it has been suggested that it is not a characteristic designation of these Sciences to call them Inductive Sciences. Almost every discovery involves in it the introduction of a new conception, as the element of a new proposition; and the novelty of the conception is more characteristic of the stages of discovery than the inductive application of it. Hence as bearing upon the Philosophy of Discovery, the statements of Aristotle concerning Induction, though acute and valuable, are not so valuable as they might seem. Even Francis Bacon, it has been asserted, erred in the same way (and of course with less excuse) in asserting Induction, of a certain kind, to be the great instrument for the promotion of knowledge, and in overlooking the necessity of the Invention which gives Induction its value.
3. The invention or discovery of a conception by which many facts of observation are conjoined so as to make them the materials of a proposition, is called in Plato, as we have seen, finding the One in the Many.
In the passage quoted from the Later Analytics, Aristotle uses the same expression, and speaks very justly respecting the formation of knowledge. Indeed the Titles of the chapters of this and many parts of Aristotle's works would lead us to expect just such a Philosophy of Discovery as is the object of our study at present. Thus we have, Anal. Post. B. II. chap. 13: "How we are to hunt (θηρεύειν) the predications of a Definition." Chap. 14: "Precepts for the invention of Problems and of a Middle Term:" and the like. But when we come to read these chapters, they contain little that is of value, and resolve themselves mostly into permutations of Aristotle's logical phraseology.
4. The part of the Aristotelian philosophy which has most permanently retained its place in modern Sciences is a part of which a use has been made quite different from that which was originally contemplated. The "Five words" which are explained in the Introduction to Aristotle's Categories: namely, the words Genus, Species, Difference, Property, Accident, were introduced mainly that they might be used in the propositions of which Syllogisms consist, and might thus be the elements of reasoning. But it has so happened that these words are rarely used in Sciences of Reasoning, but are abundantly and commonly used in the Sciences of Classification, as I have explained in speaking of the Classificatory Sciences[23].
5. Of Aristotle's actual contributions to the Physical Sciences I have spoken in the History of those Sciences[24]. I have[25] stated that he conceived the globular form of the earth so clearly and gave so forcibly the arguments for that doctrine, that we may look upon him as the most effective teacher of it. Also in the Appendix to that History, published in the third edition, I have given Aristotle's account of the Rainbow, as a further example of his industrious accumulation of facts, and of his liability to error in his facts.
6. We do not find Aristotle so much impressed as we might have expected by that great monument of Grecian ingenuity, the theory of epicycles and excentrics which his predecessor Plato urged so strongly upon the attention of his contemporaries. Aristotle proves, as I have said, the globular form of the earth by good and sufficient arguments. He also proves by arguments which seem to him quite conclusive[26], that the earth is in the center of the universe, and immoveable. As to the motions of the rest of the planets, he says little. The questions of their order, and their distances, and the like, belong, he says, to Astrology[27]. He remarks only that the revolution of the heaven itself, the outermost revolution, is simple and the quickest of all: that the revolutions of the others are slower, each moving in a direction opposite to the heaven in its own circle: and that it is reasonable that those which are nearest to the first revolution should take the longest time in describing their own circle, and those that are furthest off, the least time, and the intermediate ones in the order of their distances, "as also the mathematicians show."
In the Metaphysics[28] he enumerates the circular movements which had been introduced by the astronomers Eudoxus and Calippus for the explanation of the phenomena presented by the sun, moon and planets. These, he says, amount to fifty-five; and this, he says, must be the number of essences and principles which exist in the universe.
7. In the Sciences of Classification, and especially in the classification of animals, higher claims have been made for Aristotle, which I have discussed in the History[29]. I have there attempted to show that Aristotle's classification, inasmuch as it enumerates all the parts of animals, may be said to contain the materials of every subsequent classification: but that it cannot be said to anticipate any modern system, because the different grades of classification are not made subordinate to one another as a system of classification requires. I have the satisfaction of finding Mr. Owen agreeing with me in these views[30].
8. Francis Bacon's criticism on Aristotle which I have quoted in the Appendix to the History[31], is severe, and I think evidently the result of prejudice. He disparages Aristotle in comparison with the other philosophers of Greece. 'Their systems,' he says, 'had some savour of experience, and nature, and bodily things; while the Physics of Aristotle, in general, sound only of Logical Terms.
'Nor let anyone be moved by this: that in his books Of Animals, and in his Problems, and in others of his tracts, there is often a quoting of experiments. For he had made up his mind beforehand; and did not consult experience in order to make right propositions and axioms, but when he had settled his system to his will, he twisted experience round and made her bend to his system.'
I do not think that this can be said with any truth. I know no instances in which Aristotle has twisted experience round, and made her bend to his system. In his Problems, he is so far from giving dogmatical solutions of the questions proposed, that in most cases, he propounds two or three solutions as mere suggestions and conjectures. And both in his History of Animals, as I have said, and in others of his works, the want of system gives them an incoherent and tumultuary character, which even a false system would have advantageously removed; for, as I have said elsewhere, it is easier to translate a false system into a true one, than to introduce system into a mass of confusion.
9. It is curious that a fundamental error into which Aristotle fell in his view of the conditions which determine the formation of Science is very nearly the same as one of Francis Bacon's leading mistakes. Aristotle says, that Science consists in knowing the causes of things, as Bacon aims at acquiring a knowledge of the forms or essences of things and their qualities. But the history of all the sciences teaches us that sciences do not begin with such knowledge, and that in few cases only do they ever attain to it. Sciences begin by a knowledge of the laws of phenomena, and proceed by the discovery of the scientific ideas by which the phenomena are colligated, as I have shown in other works[32]. The discovery of causes is not beyond the human powers, as some have taught. Those who thus speak disregard the lessons taught by the history
