substituting any thing else, and maintained that our reasonings consist only of the minor premise and the conclusion, Socrates is a man, therefore Socrates is mortal: thus actually suppressing, as an unnecessary step in the argument, the appeal to former experience. The absurdity of this was disguised from him by the opinion he adopted, that reasoning is merely analyzing our own general notions, or abstract ideas; and that the proposition, Socrates is mortal, is evolved from the proposition, Socrates is a man, simply by recognizing the notion of mortality as already contained in the notion we form of a man.
After the explanations so fully entered into on the subject of propositions, much further discussion can not be necessary to make the radical error of this view of ratiocination apparent. If the word man connoted mortality; if the meaning of "mortal" were involved in the meaning of "man;" we might, undoubtedly, evolve the conclusion from the minor alone, because the minor would have already asserted it. But if, as is in fact the case, the word man does not connote mortality, how does it appear that in the mind of every person who admits Socrates to be a man, the idea of man must include the idea of mortality? Dr. Brown could not help seeing this difficulty, and in order to avoid it, was led, contrary to his intention, to re-establish, under another name, that step in the argument which corresponds to the major, by affirming the necessity of previously perceiving the relation between the idea of man and the idea of mortal. If the reasoner has not previously perceived this relation, he will not, says Dr. Brown, infer because Socrates is a man, that Socrates is mortal. But even this admission, though amounting to a surrender of the doctrine that an argument consists of the minor and the conclusion alone, will not save the remainder of Dr. Brown's theory. The failure of assent to the argument does not take place merely because the reasoner, for want of due analysis, does not perceive that his idea of man includes the idea of mortality; it takes place, much more commonly, because in his mind that relation between the two ideas has never existed. And in truth it never does exist, except as the result of experience. Consenting, for the sake of the argument, to discuss the question on a supposition of which we have recognized the radical incorrectness, namely, that the meaning of a proposition relates to the ideas of the things spoken of, and not to the things themselves; I must yet observe, that the idea of man, as a universal idea, the common property of all rational creatures, can not involve any thing but what is strictly implied in the name. If any one includes in his own private idea of man, as no doubt is always the case, some other attributes, such for instance as mortality, he does so only as the consequence of experience, after having satisfied himself that all men possess that attribute: so that whatever the idea contains, in any person's mind, beyond what is included in the conventional signification of the word, has been added to it as the result of assent to a proposition; while Dr. Brown's theory requires us to suppose, on the contrary, that assent to the proposition is produced by evolving, through an analytic process, this very element out of the idea. This theory, therefore, may be considered as sufficiently refuted; and the minor premise must be regarded as totally insufficient to prove the conclusion, except with the assistance of the major, or of that which the major represents, namely, the various singular propositions expressive of the series of observations, of which the generalization called the major premise is the result.
In the argument, then, which proves that Socrates is mortal, one
