§ 3. If, in the simplest observation, or in what passes for such, there is a large part which is not observation but something else; so in the simplest description of an observation, there is, and must always be, much more asserted than is contained in the perception itself. We can not describe a fact, without implying more than the fact. The perception is only of one individual thing; but to describe it is to affirm a connection between it and every other thing which is either denoted or connoted by any of the terms used. To begin with an example, than which none can be conceived more elementary: I have a sensation of sight, and I endeavor to describe it by saying that I see something white. In saying this, I do not solely affirm my sensation; I also class it. I assert a resemblance between the thing I see, and all things which I and others are accustomed to call white. I assert that it resembles them in the circumstance in which they all resemble one another, in that which is the ground of their being called by the name. This is not merely one way of describing an observation, but the only way. If I would either register my observation for my own future use, or make it known for the benefit of others, I must assert a resemblance between the fact which I have observed and something else. It is inherent in a description, to be the statement of a resemblance, or resemblances.
We thus see that it is impossible to express in words any result of observation, without performing an act possessing what Dr. Whewell considers to be characteristic of Induction. There is always something introduced which was not included in the observation itself; some conception common to the phenomenon with other phenomena to which it is compared. An observation can not be spoken of in language at all without declaring more than that one observation; without assimilating it to other phenomena already observed and classified. But this identification of an object—this recognition of it as possessing certain known characteristics—has never been confounded with Induction. It is an operation which precedes all induction, and supplies it with its materials. It is a perception of resemblances, obtained by comparison.
These resemblances are not always apprehended directly, by merely comparing the object observed with some other present object, or with our recollection of an object which is absent. They are often ascertained through intermediate marks, that is, deductively. In describing some new kind of animal, suppose me to say that it measures ten feet in length, from the forehead to the extremity of the tail. I did not ascertain this by the unassisted eye. I had a two-foot rule which I applied to the object, and, as we commonly say, measured it; an operation which was not wholly manual, but partly also mathematical, involving the two propositions, Five times two is ten, and Things which are equal to the same thing are equal to one another. Hence, the fact that the animal is ten feet long is not an immediate perception, but a conclusion from reasoning; the minor premises alone being furnished by observation of the object. Nevertheless, this is called an observation, or a description of the animal, not an induction respecting it.
To pass at once from a very simple to a very complex example: I affirm that the earth is globular. The assertion is not grounded on direct perception; for the figure of the earth can not, by us, be directly perceived, though the assertion would not be true unless circumstances could be supposed under which its truth could be so perceived. That the form of the earth is globular is inferred from certain marks, as for instance from this, that its
