Descartes, with no less readiness, applies the same principle the converse way, and infers the nature of the effects from the assumption that they must, in this or that property or in all their properties, resemble their cause. To this class belong his speculations, and those of so many others after him, tending to infer the order of the universe, not from observation, but by a priori reasoning from supposed qualities of the Godhead. This sort of inference was probably never carried to a greater length than it was in one particular instance by Descartes, when, as a proof of one of his physical principles, that the quantity of motion in the universe is invariable, he had recourse to the immutability of the Divine Nature. Reasoning of a very similar character is, however, nearly as common now as it was in his time, and does duty largely as a means of fencing off disagreeable conclusions. Writers have not yet ceased to oppose the theory of divine benevolence to the evidence of physical facts, to the principle of population for example. And people seem in general to think that they have used a very powerful argument, when they have said, that to suppose some proposition true, would be a reflection on the goodness or wisdom of the Deity. Put into the simplest possible terms, their argument is, “If it had depended on me, I would not have made the proposition true, therefore it is not true.” Put into other words, it stands thus: “God is perfect, therefore (what I think) perfection must obtain in nature.” But since in reality every one feels that nature is very far from perfect, the doctrine is never applied consistently. It furnishes an argument which (like many others of a similar character) people like to appeal to when it makes for their own side. Nobody is convinced by it, but each appears to think that it puts religion on his side of the question, and that it is a useful weapon of offense for wounding an adversary.
Although several other varieties of a priori fallacy might probably be added to those here specified, these are all against which it seems necessary to give any special caution. Our object is to open, without attempting or affecting to exhaust, the subject. Having illustrated, therefore, this first class of Fallacies at sufficient length, I shall proceed to the second.
Chapter IV.
Fallacies Of Observation.
§ 1. From the Fallacies which are properly Prejudices, or presumptions antecedent to, and superseding, proof, we pass to those which lie in the incorrect performance of the proving process. And as Proof, in its widest extent, embraces one or more, or all, of three processes, Observation, Generalization, and Deduction, we shall consider in their order the errors capable of being committed in these three operations. And first, of the first mentioned.
A fallacy of misobservation may be either negative or positive; either Non-observation or Mal-observation. It is non-observation, when all the error consists in overlooking, or neglecting, facts or particulars which ought to have been observed. It is mal-observation, when something is not simply unseen, but seen wrong; when the fact or phenomenon, instead of being recognized for what it is in reality, is mistaken for something else.
§ 2. Non-observation may either take place by overlooking instances, or by overlooking some of the circumstances of a given instance. If we were to conclude that a fortune-teller was a true prophet, from not adverting to the cases in which his predictions had been falsified by the event, this would be non-observation of instances; but if we overlooked or remained ignorant of the fact that in cases where the predictions had been fulfilled, he had been in collusion with some one who had given him the information on which they were grounded, this would be non-observation of circumstances.
The former case, in so far as the act of induction from insufficient evidence is concerned, does not fall under this second class of Fallacies, but under the third, Fallacies of Generalization. In every such case, however, there are two defects or errors instead of one; there is the error of treating the insufficient evidence as if it were sufficient, which is a Fallacy of the third class; and there is the insufficiency itself; the not having better evidence; which, when such evidence, or, in other words, when other instances, were to be had, is Non-observation; and the erroneous inference, so far as it is to be attributed to this cause, is a Fallacy of the second class.
It belongs not to our purpose to treat of non-observation as arising from casual inattention, from general slovenliness of mental habits, want of due practice in the use of the observing faculties, or insufficient interest in the subject. The question pertinent to logic is—Granting the want of complete competency in the observer, on what point is that insufficiency on his part likely to lead him wrong? or rather, what sorts of instances, or of circumstances in any given instance, are most likely to escape the notice of observers generally; of mankind at large.
§ 3. First, then, it is evident that when the instances on one side of a question are more likely to be remembered and recorded than those on the other; especially if there be any strong motive to preserve the memory of the first, but not of the latter; these last are likely to be overlooked, and escape the observation of the mass of mankind. This is the recognized explanation of the credit given, in spite of reason and evidence, to many classes of impostors; to quack-doctors, and fortune-tellers in all ages; to the “cunning man” of modern times, and the oracles of old. Few have considered the extent to which this fallacy operates in practice, even in the teeth of the most palpable negative evidence. A striking example of it is the faith which the uneducated portion of the agricultural classes, in this and other countries, continue to repose in the prophecies as to weather supplied by almanac-makers; though every season affords to them numerous cases of completely erroneous prediction; but as every season also furnishes some cases in which the prediction is fulfilled, this is enough to keep up the credit of the prophet, with people who do not reflect on the number of instances requisite for what we have called, in our inductive terminology, the Elimination of Chance; since a certain number of casual coincidences not only may but will happen, between any two unconnected events.
Coleridge, in one of the essays in the Friend, has illustrated the matter we are now considering, in discussing the origin of a proverb, “which, differently worded, is to be found in all the languages of Europe,” viz., “Fortune favors fools.” He ascribes it partly to the “tendency to exaggerate all effects that seem disproportionate to their visible cause, and all circumstances that are in any way strongly contrasted with our notions of the persons under them.” Omitting some explanations which would refer the error to mal-observation, or to the other species of non-observation (that of circumstances), I take up the quotation further on. “Unforeseen coincidences may have greatly helped a man, yet if they have done for him only what possibly from his own abilities he might have effected for himself, his good luck will excite less attention, and the instances be less remembered. That clever men should attain their objects seems natural, and we neglect the circumstances that perhaps produced that success of themselves without the intervention of skill or foresight; but we dwell on the fact and remember it, as something strange, when the same happens to a weak or ignorant man. So too, though the latter should fail in his undertakings from concurrences that might have happened to the wisest man, yet his failure being no more than might have been expected and accounted for from his folly, it lays no hold on our attention, but fleets away among the other undistinguished waves in which the stream of ordinary life murmurs by us, and is forgotten. Had it been as true as it was notoriously false, that those all-embracing discoveries, which have shed a dawn of science on the art of chemistry, and give no obscure promise of some one great constitutive law, in the light of which dwell dominion and the power of prophecy; if these discoveries, instead of having been, as they really were, preconcerted by meditation, and evolved out of his own intellect, had occurred by a set of lucky accidents to the illustrious father and founder of philosophic alchemy; if they had presented themselves to Professor Davy exclusively in consequence of his luck in possessing a particular galvanic battery; if this battery, as far as Davy was concerned, had itself been an accident, and not (as in point of fact it was) desired and obtained by him for the purpose of insuring the testimony of experience to his principles, and in order to bind down material nature under the inquisition of reason, and force from her, as by torture, unequivocal answers to prepared and preconceived questions—yet still they would not have been talked of or described as instances of luck, but as the natural results of his admitted genius and known skill. But should an accident have disclosed similar discoveries to a mechanic at Birmingham or Sheffield, and if the man should grow rich in consequence, and partly by the envy of his neighbors and partly with good reason, be considered by them as a man below par in the general powers of his understanding; then, ‘Oh, what a lucky fellow! Well, Fortune does favor fools—that’s for certain! It is always so!’ And forthwith the exclaimer relates half a dozen similar instances. Thus accumulating the one sort of facts and never collecting the other, we do, as poets in their diction, and quacks of all denominations do in their reasoning, put a part for the whole.”