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attending to this, that syllogisms, as usually stated, are apt to have so formal and unnatural a construction. The process of the mind in this kind of reasoning is explained, in general, with correctness, and, I believe, with originality, in the following passage, which I shall transcribe from the Latin, rather than give a version of my own; few probably being likely to read the present section, who are unacquainted with that language. The style of Hobbes, though perspicuous, is concise, and the original words will be more satisfactory than any translation.

152. Syllogismo directo cogitatio in animo respondens est hujusmodi. Primo concipitur phantasma rei nominatæ cum accidente sive affectu ejus propter quem appellatur eo nomine quod est in minore propositione subjectum; deinde animo occurrit phantasma ejusdem rei cum accidente sive affectu propter quem appellatur, quod est in eadem propositione prædicatum. Tertio redit cogitatio rursus ad rem nominatam cum affectu propter quem eo nomine appellatur, quod est in prædicato propositionis majoris. Postremo cum meminerit eos affectus esse omnes unius et ejusdem rei, concludit tria illa nomina ejusdem quoque rei esse nomina; hoc est, conclusionem esse veram. Exempli causa, quando fit syllogismus hic, Homo est Animal, Animal est Corpus, ergo Homo est Corpus, occurrit animo imago hominis loquentis vel differentis [sic, sed lege disserentis], meminitque id quod sic apparet vocari hominem. Deinde occurrit eadem imago ejusdem hominis sese moventis, meminitque id quod sic apparet vocari animal. Tertio recurrit eadem imago

minor second; but this does not constitute the major and minor premises," &c. It may be the proper order in one sense, as exhibiting better the foundation of syllogistic reasoning; but it is not that which we commonly follow, either in thinking, or in proving to others. In the rhetorical use of syllogism it can admit of no doubt, that the opposite order is the most striking and persuasive; such as in Cato, "If there be a God, he must delight in virtue; And that which he delights in must be happy." In Euclid's demonstrations this will be found the form usually employed. And, though the rules of grammar are generally illustrated by examples, which is beginning with the major premise, yet the process of reasoning which a boy

employs in construing a Latin sentence is the reverse. He observes a nominative case, a verb in the third person, and then applies his general rule, or major, to the particular instance, or minor, so as to infer their agreement. In criminal jurisprudence, the Scots begin with the major premise, or relevancy of the indictment, when there is room for doubt; the English with the minor, or evidence of the fact, reserving the other for what we call motion in arrest of judgment. Instances of both orders are common, but by far the most frequent are of that which the Archbishop of Dublin reckons the less proper of the two. Those logicians who fail to direct the student's attention to this, really do not justice to their own favourite science.

hominis locum aliquem sive spatium occupantis, meminitque id quod sic apparet vocari corpus. Postremo cum meminerit rem illam quæ et extendebatur secundum locum, et loco movebatur, et oratione utebatur, unam et eandem fuisse, concludit etiam nomina illa tria, Homo, Animal, Corpus, ejusdem rei esse nomina, et proinde, Homo est Corpus, esse propositionem veram. Manifestum hinc est conceptum sive cogitationem quæ respondens syllogismo ex propositionibus universalibus in animo existit, nullam esse in is animalibus quibus deest usus nominum, cum inter syllogizandum oporteat non modo de re sed etiam alternis vicibus de diversis rei nominibus, quæ propter diversas de re cogitationes adhibitæ sunt, cogitare.

153. The metaphysical philosophy of Hobbes, always bold and original, often acute and profound, without producing an immediate school of disciples like that of Descartes, struck, perhaps, a deeper root in the minds of reflecting men, and has influenced more extensively the general tone of speculation. Locke, who had not read much, had certainly read Hobbes, though he does not borrow from him so much as has sometimes been imagined. The French metaphysicians of the next century found him nearer to their own theories than his more celebrated rival in English philosophy. But the writer who has built most. upon Hobbes, and may be reckoned, in a certain sense, his commentator, if he who fully explains and develops a system may deserve that name, was Hartley. The theory of association is implied and intimated in many passages of the elder philosopher, though it was first expanded and applied with a diligent, ingenious, and comprehensive re


This is the questionable part of Hobbes's theory of syllogism. According to the common and obvious understanding, the mind, in the major premise, Animal est Corpus, does not reflect on the subject of the minor, Homo, as occupying space, but on the subject of the major, Animal, which includes, indeed, the former, but is mentally substituted for it. It may sometimes happen, that where this predicate of the minor term is manifestly a collective word that comprehends the subject, the latter is not as it were absorbed in it, and may be contemplated by the mind distinctly in the major; as if we say, John is a man; a


man feels; we may perhaps have no image in the mind of any mau but John. But this is not the case where the predicated quality appertains to many things visibly different from the subject; as in Hobbes's instance, Animal est Corpus, we may surely consider other animals as being extended and occupying space besides men. It does not seem that otherwise there could be any ascending scale from particulars to generals, as far as the reasoning faculties, independent of words, are concerned. And if we begin with the major premise of the syllogism, this will be still more apparent.

search, if sometimes in too forced a manner, by his disciple. I use this word without particular inquiry into the direct acquaintance of Hartley with the writings of Hobbes; the subject had been frequently touched in intermediate publications, and, in matters of reasoning, as I have intimated above, little or no presumption of borrowing can be founded on coincidence. Hartley also resembles Hobbes in the extreme to which he has pushed the nominalist theory, in the proneness to materialise all intellectual processes, and either to force all things mysterious to our faculties into something imaginable, or to reject them as unmeaning, in the want, much connected with this, of a steady perception of the difference between the Ego and its objects, in an excessive love of simplifying and generalising, and in a readiness to adopt explanations neither conformable to reason nor experience, when they fall in with some single principle, the key that was to unlock every ward of the human soul.

154. In nothing does Hobbes deserve more credit than in having set an example of close observation in the philosophy of the human mind. If he errs, he errs like a man who goes a little out of the right track, not like one who has set out in a wrong one. The eulogy of Stewart on Descartes, that he was the father of this experimental psychology, cannot be strictly wrested from him by Hobbes, inasmuch as the publications of the former are of an earlier date; but we may fairly say that the latter began as soon, and prosecuted his inquiries farther. It seems natural to presume that Hobbes, who is said to have been employed by Bacon in translating some of his works into Latin, had at least been led by him to the inductive process which he has more than any other employed. But he has seldom mentioned his predecessor's name; and indeed his mind was of a different stamp; less excursive, less quick in discovering analogies, and less fond of reasoning from them, but more close, perhaps more patient, and more apt to follow up a predominant idea, which sometimes becomes one of the "idola specûs" that deceive him.


JURISPRUDENCE, from 1600 To 1650.



Charron Suarez on Moral Law - Selden · Casuists of the Roman Church- La Mothe le Vayer — Bacon's Essays— Feltham Browne's Religio Medici- Other Writers.


1. In traversing so wide a field as moral and political philosophy, we must still endeavour to distribute the subject according to some order of subdivision, so far at least as the contents of the books themselves which come before us will permit. And we give the first place to those which, relating to the moral law both of nature and revelation, connect the proper subject of the present chapter with that of the second and third.

2. We meet here a concourse of volumes occupying no small space in old libraries, the writings of the Casuistical casuists, chiefly within the Romish church. None writers. perhaps in the whole compass of literature are more neglected by those who do not read with what we may call a professional view; but to the ecclesiastics of that communion they have still a certain value, though far less than when they were first written. The most vital discipline of that church, the secret of the power of its priesthood, the source of most of the good and evil it can work, is found in the confessional. It is there that the of confes keys are kept; it is there that the lamp burns,



whose rays diverge to every portion of human life. No church that has relinquished this prerogative can ever establish a permanent dominion over mankind; none that retains it in effective use can lose the hope or the prospect of being their ruler.



3. It is manifest that in the common course of this rite no particular difficulty will arise, nor is the conrules for the fessor likely to weigh in golden scales the scruples or excuses of ordinary penitents. But peculiar circumstances might be brought before him, wherein there would be a necessity for possessing some rule, lest by sanctioning the guilt of the self-revealing party he should incur as much of his own. Treatises therefore of casuistry were written as guides to the confessor, and became the text books in every course of ecclesiastical education. These were commonly digested in a systematic order, and, what is the unfailing consequence of system, or rather almost part of its definition, spread into minute ramifications, and aimed at comprehending every possible emergency. Casuistry is itself allied to jurisprudence, especially to that of the canon law; and it was natural to transfer the subtilty of distinction and copiousness of partition usual with the jurists, to a science which its professors were apt to treat upon very similar principles.

Increase of


4. The older theologians seem, like the Greek and Roman moralists, when writing systematically, to casuistical have made general morality their subject, and casuistry but their illustration. Among the monuments of their ethical philosophy, the Secunda Secundæ of Aquinas is the most celebrated. Treatises, however, of casuistry, which is the expansion and application of ethics, may be found both before and during the sixteenth century; and while the confessional was actively converted to so powerful an engine, they could not conveniently be wanting. Casuistry, indeed, is not much required by the church in an ignorant age; but the sixteenth century was not an age of ignorance. Yet it is not till about the end of that period that we find casuistical literature burst out, so to speak, with a profusion of fruit. "Uninterruptedly afterwards," says Eichhorn, "through the whole seventeenth century, the moral and casuistical literature of the

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