heavenly bodies. This is Deduction, or Deductive Reasoning.

Experiential truths are acquired in a very different way. In order to obtain such truths, we begin with Things. In order to learn how many days there are in a year, or in a lunar month, we must begin by observing the sun and the moon. We must observe their changes day by day, and try to make the cycle of change fit into some notion of number which we supply from our own Thoughts. We shall find that a cycle of 30 days nearly will fit the changes of phase of the moon;-that a cycle of 365 days nearly will fit the changes of daily motion of the sun. Or, to go on to experiential truths of which the discovery comes within the limits of the history of science-we shall find (as Hipparchus found) that the unequal motion of the sun among the stars, such as observation shews it to be, may be fitly represented by the notion of an eccentric;-a circle in which the sun has an equable annual motion, the spectator not being in the center of the circle. Again, in the same manner, at a later period, Kepler started from more exact observations of the sun, and compared them with a supposed motion in a certain ellipse; and was able to shew that, not a circle about an eccentric point, but an ellipse, supplied the mode of conception which truly agreed with the motion of the sun about the earth; or rather, as Copernicus had already shewn, of the earth about the sun. In such cases, in which truths are obtained by beginning from observation of external things and by finding some notion with which the Things, as observed, agree, the truths are said to be obtained by Induction. The process is an Inductive Process.

The contrast of the Deductive and Inductive process is obvious. In the former, we proceed at each step from general truths to particular applications of them;

in the latter, from particular observations to a general truth which includes them. In the former case we may be said to reason downwards, in the latter case, upwards; for general notions are conceived as standing above particulars. Necessary truths are proved, like arithmetical sums, by adding together the portions of which they consist. An inductive truth is proved, like the guess which answers a riddle, by its agreeing with the facts described. Demonstation is irresistible in its effect on the belief, but does not produce surprize, because all the steps to the conclusion are exhibited, before we arrive at the conclusion. Inductive inference is not demonstrative, but it is often more striking than demonstrative reasoning, because the intermediate links between the particulars and the inference are not shown. Deductive truths are the results of relations among our own Thoughts. Inductive Truths are relations which we discern among existing Things; and thus, this opposition of Deduction and Induction is again an aspect of the Fundamental Antithesis already spoken of.

SECT. 4.-Theories and Facts.

GENERAL experiential Truths, such as we have just spoken of, are called Theories, and the particular observations from which they are collected, and which they include and explain, are called Facts. Thus Hipparchus's doctrine, that the sun moves in an eccentric about the earth, is his Theory of the Sun, or the Eccentric Theory. The doctrine of Kepler, that the Earth moves in an Ellipse about the Sun, is Kepler's Theory of the Earth, the Elliptical Theory. Newton's doctrine that this elliptical motion of the Earth about the Sun is produced and governed by the Sun's attraction upon the Earth, is the Newtonian theory, the Theory of Attraction. Each of these Theories was accepted, be

cause it included, connected and explained the Facts; the Facts being, in the two former cases, the motions of the Sun as observed; and in the other case, the elliptical motion of the Earth as known by Kepler's Theory. This antithesis of Theory and Fact is included in what has just been said of Inductive Propositions. A Theory is an Inductive Proposition, and the Facts are the particular observations from which, as I have said, such Propositions are inferred by Induction. The Antithesis of Theory and Fact implies the fundamental Antithesis. of Thoughts and Things; for a Theory (that is, a true Theory) may be described as a Thought which is contemplated distinct from Things and seen to agree with them; while a Fact is a combination of our Thoughts with Things in so complete agreement that we do not regard them as separate.

Thus the antithesis of Theory and Fact involves the antithesis of Thoughts and Things, but is not identical with it. Facts involve Thoughts, for we know Facts only by thinking about them. The Fact that the year consists of 365 days; the Fact that the month consists of 30 days, cannot be known to us, except we have the Thoughts of Time, Number and Recurrence. But these Thoughts are so familiar, that we have the Fact in our mind as a simple Thing without attending to the Thought which it involves. When we mould our Thoughts into a Theory, we consider the Thought as distinct from the Facts; but yet, though distinct, not independent of them; for it is a true Theory, only by including and agreeing with the Facts.

SECT. 5.-Ideas and Sensations.

WE have just seen that the antithesis of Theory and Fact, although it involves the antithesis of Thoughts and Things, is not identical with it. There are other modes

of expression also, which involve the same Fundamental Antithesis, more or less modified. Of these, the pair of words which in their relations appear to separate the members of the antithesis most distinctly are Ideas and Sensations. We see and hear and touch external things, and thus perceive them by our senses; but in perceiving them, we connect the impressions of sense according to relations of space, time, number, likeness, cause, &c. Now some at least of these kinds of connexion, as space, time, number, may be contemplated distinct from the things to which they are applied; and so contemplated, I term them Ideas. And the other element, the impressions upon our senses which they connect, are called Sensations.

I term space, time, cause, &c., Ideas, because they are general relations among our sensations, apprehended by an act of the mind, not by the senses simply. These relations involve something beyond what the senses alone could furnish. By the sense of sight we see various shades and colours and shapes before us, but the outlines by which they are separated into distinct objects of definite forms, are the work of the mind itself. And again, when we conceive visible things, not only as surfaces of a certain form, but as solid bodies, placed at various distances in space, we again exert an act of the mind upon them. When we see a body move, we see it move in a path or orbit, but this orbit is not itself seen; it is constructed by the mind. In like manner when we see the motions of a needle towards a magnet, we do not see the attraction or force which produces the effects; but we infer the force, by having in our minds the Idea of Cause. Such acts of thought, such Ideas, enter into our perceptions of external things.

But though our perceptions of external things involve some act of the mind, they must involve some

thing else besides an act of the mind. If we must exercise an act of thought in order to see force exerted, or orbits described by bodies in motion, or even in order to see bodies existing in space, and to distinguish one kind of object from another, still the act of thought alone does not make the bodies. There must be something besides, on which the thought is exerted. A colour, a form, a sound, are not produced by the mind, however they may be moulded, combined, and interpreted by our mental acts. A philosophical poet has spoken of

All the world

Of eye and ear, both what they half create,
And what perceive.

But it is clear, that though they half create, they do not wholly create: there must be an external world of colour and sound to give impressions to the eye and ear, as well as internal powers by which we perceive what is offered to our organs. The mind is in some way passive as well as active: there are objects without as well as faculties within;-Sensations, as well as acts of Thought.

Indeed this is so far generally acknowledged, that according to common apprehension, the mind is passive rather than active in acquiring the knowledge which it receives concerning the material world. Its sensations are generally considered more distinct than its operations. The world without is held to be more clearly real than the faculties within. That there is something different from ourselves, something external to us, something independent of us, something which no act of our minds can make or can destroy, is held by all men to be at least as evident, as that our minds can exert any effectual process in modifying and appreciating the impressions made upon them. Most persons are more likely to doubt whether the mind be always actively