4. Whether syllogism is the great instrument of reason: first cause to doubt this. There is one thing more which I shall desire to be considered concerning reason; and that is, whether syllogism, as is generally thought, be the proper instrument of it, and the usefullest way of exercising this faculty. The causes I have to doubt are these:-First, Because syllogism serves our reason but in one only of the forementioned parts of it; and that is, to show the connexion of the proofs in any one instance, and no more; but in this it is of no great use, since the mind can perceive such connexion, where it really is, as easily, nay, perhaps better, without it.
Men can reason well who cannot make a syllogism. If we will observe the actings of our own minds, we shall find that we reason best and clearest, when we only observe the connexion of the proof, without reducing our thoughts to any rule of syllogism. And therefore we may take notice, that there are many men that reason exceeding clear and rightly, who know not how to make a syllogism.
He that will look into many parts of Asia and America, will find men reason there perhaps as acutely as himself, who yet never heard of a syllogism, nor can reduce any one argument to those forms: and Ibelieve scarce any one makes syllogisms in reasoning within himself.
Indeed syllogism is made use of, on occasion, to discover a fallacy hid in a rhetorical flourish, or cunningly wrapt up in a smooth period; and, stripping an absurdity of the cover of wit and good language, show it in its naked deformity. But the weakness or fallacy of such a loose discourse it shows, by the artificial form it is put into, only to those who have thoroughly studied mode and figure, and have so examined the many ways that three propositions may be put together, as to know which of them does certainly conclude right, and which not, and upon what grounds it is that they do so. All who have so far considered syllogism, as to see the reason why in three propositions laid together in one form, the conclusion will be certainly right, but in another not certainly so, I grant are certain of the conclusion they draw from the premises in the allowed modes and figures. But they who have not so far looked into those forms, are not sure by virtue of syllogism, that the conclusion certainly follows from the premises; they only take it to be so by an implicit faith in their teachers and a confidence in those forms of argumentation; but this is still but believing, not being certain.
Now, if, of all mankind those who can make syllogisms are extremely few in comparison of those who cannot; and if, of those few who have been taught logic, there is but a very small number who do any more than believe that syllogisms, in the allowed modes and figures do conclude right, without knowing certainly that they do so: if syllogisms must be taken for the only proper instrument of reason and means of knowledge, it will follow, that, before Aristotle, there was not one man that did or could know anything by reason; and that, since the invention of syllogisms, there is not one of ten thousand that doth.
Aristotle. But God has not been so sparing to men to make them barely two-legged creatures, and left it to Aristotle to make them rational, i.e. those few of them that he could get so to examine the grounds of syllogisms, as to see that, in above three score ways that three propositions may be laid together, there are but about fourteen wherein one may be sure that the conclusion is right; and upon what grounds it is, that, in these few, the conclusion is certain, and in the other not. God has been more bountiful to mankind than so. He has given them a mind that can reason, without being instructed in methods of syllogizing: the understanding is not taught to reason by these rules; it has a native faculty to perceive the coherence or incoherence of its ideas, and can range them right, without any such perplexing repetitions. I say not this any way to lessen Aristotle, whom I look on as one of the greatest men amongst the ancients; whose large views, acuteness, and penetration of thought and strength of judgment, few have equalled; and who, in this very invention of forms of argumentation, wherein the conclusion may be shown to be rightly inferred, did great service against those who were not ashamed to deny anything. And I readily own, that all right reasoning may be reduced to his forms of syllogism. But yet I think, without any diminution to him, I may truly say, that they are not the only nor the best way of reasoning, for the leading of those into truth who are willing to find it, and desire to make the best use they may of their reason, for the attainment of knowledge. And he himself, it is plain, found out some forms to be conclusive, and others not, not by the forms themselves, but by the original way of knowledge, i.e. by the visible agreement of ideas. Tell a country gentlewoman that the wind is south-west, and the weather lowering, and like to rain, and she will easily understand it is not safe for her to go abroad thin clad in such a day, after a fever: she clearly sees the probable connexion of all these, viz. south-west wind, and clouds, rain, wetting, taking cold, relapse, and danger of death, without tying them together in those artificial and cumbersome fetters of several syllogisms, that clog and hinder the mind, which proceeds from one part to another quicker and clearer without them: and the probability which she easily perceives in things thus in their native state would be quite lost, if this argument were managed learnedly, and proposed in mode and figure. For it very often confounds the connexion; and, I think, every one will perceive in mathematical demonstrations, that the knowledge gained thereby comes shortest and clearest without syllogism.
