The general principles of science, such as the belief in the reign of law, and the belief that every event must have a cause, are as completely dependent upon the inductive principle as are the beliefs of daily life All such general principles are believed because mankind have found innumerable instances of their truth and no instances of their falsehood. But this affords no evidence for their truth in the future, unless the inductive principle is assumed.
Thus all knowledge which, on a basis of experience tells us something about what is not experienced, is based upon a belief which experience can neither confirm nor confute, yet which, at least in its more concrete applications, appears to be as firmly rooted in us as many of the facts of experience. The existence and justification of such beliefs—for the inductive principle, as we shall see, is not the only example—raises some of the most difficult and most debated problems of philosophy. We will, in the next chapter, consider briefly what may be said to account for such knowledge, and what is its scope and its degree of certainty.
CHAPTER VII. ON OUR KNOWLEDGE OF GENERAL PRINCIPLES
We saw in the preceding chapter that the principle of induction, while necessary to the validity of all arguments based on experience, is itself not capable of being proved by experience, and yet is unhesitatingly believed by every one, at least in all its concrete applications. In these characteristics the principle of induction does not stand alone. There are a number of other principles which cannot be proved or disproved by experience, but are used in arguments which start from what is experienced.
Some of these principles have even greater evidence than the principle of induction, and the knowledge of them has the same degree of certainty as the knowledge of the existence of sense-data. They constitute the means of drawing inferences from what is given in sensation; and if what we infer is to be true, it is just as necessary that our principles of inference should be true as it is that our data should be true. The principles of inference are apt to be overlooked because of their very obviousness—the assumption involved is assented to without our realizing that it is an assumption. But it is very important to realize the use of principles of inference, if a correct theory of knowledge is to be obtained; for our knowledge of them raises interesting and difficult questions.
In all our knowledge of general principles, what actually happens is that first of all we realize some particular application of the principle, and then we realize that the particularity is irrelevant, and that there is a generality which may equally truly be affirmed. This is of course familiar in such matters as teaching arithmetic: ‘two and two are four’ is first learnt in the case of some particular pair of couples, and then in some other particular case, and so on, until at last it becomes possible to see that it is true of any pair of couples. The same thing happens with logical principles. Suppose two men are discussing what day of the month it is. One of them says, ‘At least you will admit that if yesterday was the 15th to-day must be the 16th.’ ‘Yes’, says the other, ‘I admit that.’ ‘And you know’, the first continues, ‘that yesterday was the 15th, because you dined with Jones, and your diary will tell you that was on the 15th.’ ‘Yes’, says the second; ‘therefore to-day is the 16th.’
Now such an argument is not hard to follow; and if it is granted that its premisses are true in fact, no one will deny that the conclusion must also be true. But it depends for its truth upon an instance of a general logical principle. The logical principle is as follows: ‘Suppose it known that if this is true, then that is true. Suppose it also known that this is true, then it follows that that is true.’ When it is the case that if this is true, that is true, we shall say that this ‘implies’ that, and that that ‘follows from’ this. Thus our principle states that if this implies that, and this is true, then that is true. In other words, ‘anything implied by a true proposition is true’, or ‘whatever follows from a true proposition is true’.
This principle is really involved—at least, concrete instances of it are involved—in all demonstrations. Whenever one thing which we believe is used to prove something else, which we consequently believe, this principle is relevant. If any one asks: ‘Why should I accept the results of valid arguments based on true premisses?’ we can only answer by appealing to our principle. In fact, the truth of the principle is impossible to doubt, and its obviousness is so great that at first sight it seems almost trivial. Such principles, however, are not trivial to the philosopher, for they show that we may have indubitable knowledge which is in no way derived from objects of sense.
The above principle is merely one of a certain number of self-evident logical principles. Some at least of these principles must be granted before any argument or proof becomes possible. When some of them have been granted, others can be proved, though these others, so long as they are simple, are just as obvious as the principles taken for granted. For no very good reason, three of these principles have been singled out by tradition under the name of ‘Laws of Thought’.
They are as follows:
(1) The law of identity: ‘Whatever is, is.’
(2) The law of contradiction: ‘Nothing can both be and not be.’
(3) The law of excluded middle: ‘Everything must either be or not be.’
These three laws are samples of self-evident logical principles, but are not really more fundamental or more self-evident than various other similar principles: for instance, the one we considered just now, which states that what follows from a true premiss is true. The name ‘laws of thought’ is also misleading, for what is important is not the fact that we think in accordance with these laws, but the fact that things behave in accordance with them; in other words, the fact that when we think in accordance with them we think truly. But this is a large question, to which we must return at a later stage.
In addition to the logical principles which enable us to prove from a given premiss that something is certainly true, there are other logical principles which enable us to prove, from a given premiss, that there is a greater or less probability that something is true. An example of such principles—perhaps the most important example is the inductive principle, which we considered in the preceding chapter.
One of the great historic controversies in philosophy is the controversy between the two schools called respectively ’empiricists’ and ‘rationalists’. The empiricists—who are best represented by the British philosophers, Locke, Berkeley, and Hume—maintained that all our knowledge is derived from experience; the rationalists—who are represented by the Continental philosophers of the seventeenth century, especially Descartes and Leibniz—maintained that, in addition to what we know by experience, there are certain ‘innate ideas’ and ‘innate principles’, which we know independently of experience. It has now become possible to decide with some confidence as to the truth or falsehood of these opposing schools. It must be admitted, for the reasons already stated, that logical principles are known to us, and cannot be themselves proved by experience, since all proof presupposes them. In this, therefore, which was the most important point of the controversy, the rationalists were in the right.
On the other hand, even that part of our knowledge which is logically independent of experience (in the sense that experience cannot prove it) is yet elicited and caused by experience. It is on occasion of particular experiences that we become aware of the general laws which their connexions exemplify. It would certainly be absurd to suppose that there are innate principles in the sense that babies are born with a knowledge of everything which men know and which cannot be deduced from what is experienced. For this reason, the word ‘innate’ would not now be employed to describe our knowledge of logical principles. The phrase ‘a priori’ is less objectionable, and is more usual in modern writers. Thus, while admitting that all knowledge is elicited and caused by experience, we shall nevertheless hold that some knowledge is a priori, in the sense that the experience which makes us think of it does not suffice to prove it, but merely so directs our attention that we see its truth without requiring any proof from experience.
There is another point of great importance, in which the empiricists were in the right as against the rationalists. Nothing can be known to exist except by the help of experience. That is to say, if we wish to prove that something of which we have no direct experience exists, we must have among our premisses the existence of one or more things of which we have direct experience. Our belief that the Emperor of China exists, for example, rests upon testimony, and testimony consists, in the last analysis, of sense-data seen or heard in reading or being spoken to. Rationalists believed that, from general consideration
