A System of Logic: Ratiocinative and Inductive by John Stuart Mill (popular e readers .txt) 📕

last there is a difference in quality, while the quantity of the water and of the wine is the same. What is the real distinction between the two cases? It is not the province of Logic to analyse it; nor to decide whether it is susceptible of analysis or not. For us the following considerations are sufficient. It is evident that the sensations I receive from the gallon of water, and those I receive from the gallon of wine, are not the same, that is, not precisely alike; neither are they altogether unlike: they are partly similar, partly dissimilar; and that in which they resemble is precisely that in which alone the gallon of water and the ten gallons do not resemble. That in which the gallon of water and the gallon of wine are like each other, and in which the gallon and the ten gallons of water are unlike each other, is called their quantity. This likeness and unlikeness I do not pretend to explain, no more than any other kind of likeness or unlikeness. But my object is to show, that when we say of two things that they differ in quantity, just as when we say that they differ in quality, the assertion is always grounded on a difference in the sensations which they excite. Nobody, I presume, will say, that to see, or to lift, or to drink, ten gallons of water, does not include in itself a different set of sensations from those of seeing, lifting, or drinking one gallon; or that to see or handle a foot-rule, and to see or handle a yard-measure made exactly like it, are the same sensations. I do not undertake to say what the difference in the sensations is. Everybody knows, and nobody can tell; no more than any one could tell what white is to a person who had never had the sensation. But the difference, so far as cognizable by our faculties, lies in the sensations. Whatever difference we say there is in the things themselves, is, in this as in all other cases, grounded, and grounded exclusively, on a difference in the sensations excited by them.

VI. Attributes Concluded.

§ 13. Thus, then, all the attributes of bodies which are classed under Quality or Quantity, are grounded on the sensations which we receive from those bodies, and may be defined, the powers which the bodies have of exciting those sensations. And the same general explanation has been found to apply to most of the attributes usually classed under the head of Relation. They, too, are grounded on some fact or phenomenon into which the related objects enter as parts; that fact or phenomenon having no meaning and no existence to us, except the series of sensations or other states of consciousness by which it makes itself known; and the relation being simply the power or capacity which the object possesses of taking part along with the correlated object in the production of that series of sensations or states of consciousness. We have been obliged, indeed, to recognise a somewhat different character in certain peculiar relations, those of succession and simultaneity, of likeness and unlikeness. These, not being grounded on any fact or phenomenon distinct from the related objects themselves, do not admit of the same kind of analysis. But these relations, though not, like other relations, grounded on states of consciousness, are themselves states of consciousness: resemblance is nothing but our feeling of resemblance; succession is nothing but our feeling of succession. Or, if this be disputed (and we cannot, without transgressing the bounds of our science, discuss it here), at least our knowledge of these relations, and even our possibility of knowledge, is confined to those which subsist between sensations, or other states of consciousness; for, though we ascribe resemblance, or succession, or simultaneity, to objects and to attributes, it is always in virtue of resemblance or succession or simultaneity in the sensations or states of consciousness which those objects excite, and on which those attributes are grounded.

§ 14. In the preceding investigation we have, for the sake of simplicity, considered bodies only, and omitted minds. But what we have said, is applicable, mutatis mutandis, to the latter. The attributes of minds, as well as those of bodies, are grounded on states of feeling or consciousness. But in the case of a mind, we have to consider its own states, as well as those which it produces in other minds. Every attribute of a mind consists either in being itself affected in a certain way, or affecting other minds in a certain way. Considered in itself, we can predicate nothing of it but the series of its own feelings. When we say of any mind, that it is devout, or superstitious, or meditative, or cheerful, we mean that the ideas, emotions, or volitions implied in those words, form a frequently recurring part of the series of feelings, or states of consciousness, which fill up the sentient existence of that mind.

In addition, however, to those attributes of a mind which are grounded on its own states of feeling, attributes may also be ascribed to it, in the same manner as to a body, grounded on the feelings which it excites in other minds. A mind does not, indeed, like a body, excite sensations, but it may excite thoughts or emotions. The most important example of attributes ascribed on this ground, is the employment of terms expressive of approbation or blame. When, for example, we say of any character, or (in other words) of any mind, that it is admirable, we mean that the contemplation of it excites the sentiment of admiration; and indeed somewhat more, for the word implies that we not only feel admiration, but approve that sentiment in ourselves. In some cases, under the semblance of a single attribute, two are really predicated: one of them, a state of the mind itself; the other, a state with which other minds are affected by thinking of it. As when we say of any one that he is generous. The word generosity expresses a certain state of mind, but being a term of praise, it also expresses that this state of mind excites in us another mental state, called approbation. The assertion made, therefore, is twofold, and of the following purport: Certain feelings form habitually a part of this person's sentient existence; and the idea of those feelings of his, excites the sentiment of approbation in ourselves or others.

As we thus ascribe attributes to minds on the ground of ideas and emotions, so may we to bodies on similar grounds, and not solely on the ground of sensations: as in speaking of the beauty of a statue; since this attribute is grounded on the peculiar feeling of pleasure which the statue produces in our minds; which is not a sensation, but an emotion.

VII. General Results.

§ 15. Our survey of the varieties of Things which have been, or which are capable of being, named—which have been, or are capable of being, either predicated of other Things, or themselves made the subject of predications—is now concluded.

Our enumeration commenced with Feelings. These we scrupulously distinguished from the objects which excite them, and from the organs by which they are, or may be supposed to be, conveyed. Feelings are of four sorts: Sensations, Thoughts, Emotions, and Volitions. What are called Perceptions are merely a particular case of Belief, and belief is a kind of thought. Actions are merely volitions followed by an effect. If there be any other kind of mental state not included under these subdivisions, we did not think it necessary or proper in this place to discuss its existence, or the rank which ought to be assigned to it.

After Feelings we proceeded to Substances. These are either Bodies or Minds. Without entering into the grounds of the metaphysical doubts which have been raised concerning the existence of Matter and Mind as objective realities, we stated as sufficient for us the conclusion in which the best thinkers are now for the most part agreed, that all we can know of Matter is the sensations which it gives us, and the order of occurrence of those sensations; and that while the substance Body is the unknown cause of our sensations, the substance Mind is the unknown recipient.

The only remaining class of Nameable Things is Attributes; and these are of three kinds, Quality, Relation, and Quantity. Qualities, like substances, are known to us no otherwise than by the sensations or other states of consciousness which they excite: and while, in compliance with common usage, we have continued to speak of them as a distinct class of Things, we showed that in predicating them no one means to predicate anything but those sensations or states of consciousness, on which they may be said to be grounded, and by which alone they can be defined or described. Relations, except the simple cases of likeness and unlikeness, succession and simultaneity, are similarly grounded on some fact or phenomenon, that is, on some series of sensations or states of consciousness, more or less complicated. The third species of Attribute, Quantity, is also manifestly grounded on something in our sensations or states of feeling, since there is an indubitable difference in the sensations excited by a larger and a smaller bulk, or by a greater or a less degree of intensity, in any object of sense or of consciousness. All attributes, therefore, are to us nothing but either our sensations and other states of feeling, or something inextricably involved therein; and to this even the peculiar and simple relations just adverted to are not exceptions. Those peculiar relations, however, are so important, and, even if they might in strictness be classed among states of consciousness, are so fundamentally distinct from any other of those states, that it would be a vain subtlety to bring them under that common description, and it is necessary that they should be classed apart.

As the result, therefore, of our analysis, we obtain the following as an enumeration and classification of all Nameable Things:—

1st. Feelings, or States of Consciousness.

2nd. The Minds which experience those feelings.

3rd. The Bodies, or external objects, which excite certain of those feelings, together with the powers or properties whereby they excite them; these last being included rather in compliance with common opinion, and because their existence is taken for granted in the common language from which I cannot prudently deviate, than because the recognition of such powers or properties as real existences appears to be warranted by a sound philosophy.

4th, and last. The Successions and Co-existences, the Likenesses and Unlikenesses, between feelings or states of consciousness. Those relations, when considered as subsisting between other things, exist in reality only between the states of consciousness which those things, if bodies, excite, if minds, either excite or experience.

This, until a better can be suggested, may serve as a substitute for the abortive Classification of Existences, termed the Categories of Aristotle. The practical application of it will appear when we commence the inquiry into the Import of Propositions; in other words, when we inquire what it is which the mind actually believes, when it gives what is called its assent to a proposition.

These four classes comprising, if the classification be correct, all Nameable Things, these or some of them must of course compose the signification of all names; and of these, or some of them, is made up whatever we call a fact.

For distinction's sake, every fact which is solely composed of feelings or states of consciousness considered as such, is often called a Psychological or Subjective fact; while every fact which is composed, either wholly or in part, of something different from these, that is, of substances and attributes, is called an Objective