Chapter 11

THE IMPORT OF PROPOSITIONS.

The object of an inquiry into the nature of propositions must be to analyse, either, 1, the state of mind called belief, or 2, what is believed. Philosophers have usually, but wrongly, thought the former, i.e. an analysis of the act of judgment, the chief duty of Logic, considering a proposition to consist in the denying or affirming one _idea_ of another. True, we must have the two ideas in the mind together, in order to believe the assertion about the two _things_; but so we must also in order to disbelieve it. True also, that besides the putting the ideas together, there may be a mental process; but this has nothing to do with the import of propositions, since they are assertions about things, i.e. facts of external nature, not about the ideas of them, i.e. facts in our mental history. Logic has suffered from stress being laid on the relation between the ideas rather than the phenomena, nature thus coming to be studied by logicians second-hand, that is to say, as represented in our minds. Our present object, therefore, must be to investigate judgments, not judgment, and to inquire what it is which we assert when we make a proposition.

Hobbes (though he certainly often shows his belief that all propositions are not merely about the meaning of words, and that general names are given to things on account of their attributes) declares that what we assert, is our belief that the subject and predicate are names of the same thing. This is, indeed, a property of all true propositions, and the only one true of all. But it is not the scientific definition of propositions; for though the mere collocation which makes a proposition a proposition, signifies only this, yet that _form_, combined with other _matter_, conveys much more meaning. Hobbes's principle accounts _fully_ only for propositions where both terms are proper names. He applied it to others, through attending, like all nominalists, to the denotation, and not the connotation of words, holding them to be, like proper names, mere marks put upon individuals. But when saying that, e.g. Socrates is wise, is a true proposition, because of the conformity of import between the terms, he should have asked himself why _Socrates_ and _wise_ are names of the same person. He ought to have seen that they are given to the same person, not because of the intention of the maker of each word, but from the resemblance of their connotation, since a word means properly certain attributes, and, only secondarily, objects denoted by it. What we really assert, therefore, in a proposition, is, that where we find certain attributes, we shall find a certain other one, which is a question not of the meaning of names, but of the laws of nature.

Another theory virtually identical with Hobbes's, is that commonly received, which makes predication consist in referring things to a _class_; that is (since a class is only an indefinite number of individuals denoted by a general name), in viewing them as some of those to be called by that general name. This view is the basis of the _dictum de omni et nullo_, on which is supposed to rest the validity of all reasoning. Such a theory is an example of [Greek: hysteron proteron]: it explains the cause by the effect, since the predicate cannot be known for a class name which includes the subject, till several propositions having it for predicate have been first assented to. This doctrine seems to suppose all individuals to have been made into parcels, with the common name outside; so that, to know if a general name can be predicated correctly of the subject, we need only search the roll so entitled. But the truth is, that general names are marks put, not upon definite objects, but upon collections of objects ever fluctuating. We may frame a class without knowing a single individual belonging to it: the individual is placed in the class because the proposition is true; the proposition is not made true by the individual being placed there.

Analysis of different propositions shows what is the real import of propositions not simply verbal. Thus, we find that even a proposition with a proper name for subject, means to assert that an individual thing has the attributes connoted by the predicate, the name being thought of only as means for giving information of a physical fact. This is still more the case in propositions with connotative subjects. In these the denoted objects are indicated by some of their attributes, and the assertion really is, that the predicate's set of attributes constantly accompanies the subject's set. But as every attribute is grounded on some fact or phenomenon, a proposition, when asserting the attendance of one or some attributes on others, really asserts simply the attendance of one phenomenon on another; e.g. When we say Man is mortal, we mean that where certain physical and moral facts called humanity are found, there also will be found the physical and moral facts called death. But analysis shows that propositions assert other things besides (although this is indeed their ordinary import) this coexistence or sequence of two phenomena, viz. two states of consciousness. Assertions in propositions about those unknowable entities (_noümena_) which are the hidden causes of phenomena, are made, indeed, only in virtue of the knowable _phenomena_. Still, such propositions do, besides asserting the sequence or coexistence of the phenomena, assert further the _existence_ of the noümena; and, moreover, in affirming the existence of a noümenon, which is an unknowable _cause_, they assert _causation_ also. Lastly, propositions sometimes assert _resemblance_ between two phenomena. It is not true that, as some contend, every proposition whose predicate is a general name affirms resemblance to the other members of the class; for such propositions generally assert only the possession by the subject of certain common peculiarities; and the assertion would be true though there were no members of the class besides those denoted by the subject. Nevertheless, _resemblance alone_ is _sometimes_ predicated. Thus, when individuals are put into a class as belonging to it, not absolutely, but rather than to any other, the assertion is, not that they have the attributes connoted, but that they resemble those having them more than they do other objects. So, again, _only resemblance_ is predicated, when, though the predicate is a class name, the class is based on general unanalysable resemblance. The classes in question are those of the simple feelings; the names of feelings being, like all concrete general names, connotative, but only of a mere resemblance.

In short, one of _five_ things, viz. Existence, Coexistence (or, to be more particular, Order in Place), Sequence (or, more particularly, Order in Time, which comprises also the _mere fact of Coexistence_), Causation, and Resemblance, is asserted or denied in every proposition. This division is an exhaustive classification with respect to all things that can be believed. Although only propositions with concrete terms have been spoken of, it is equally the fact that, in propositions with an abstract term or terms, we predicate one of these same _five_ things. There cannot be any difference in the import of these two classes of propositions, since there is none in the import of their terms, for the real signification of a concrete term resides in its connotation (so that in a concrete proposition we really predicate an attribute), and what the concrete term connotes forms the whole sense of the abstract. Thus, all propositions with abstract terms can be turned into equivalent ones with concrete, the new terms being either the names which connote the attributes, or names of the facts which are the _fundamenta_ of the attributes: e.g. Thoughtlessness is danger, is equivalent to, Thoughtless actions (the _fundamentum_) are dangerous.

Finally, as these _five_ are the only things affirmable, so are they the only things deniable.