of its opposite. Conformably to this maxim, one considerable section, in most treatises on Logic, is devoted to the subject of Fallacies; and the practice is too well

se principles were adhered to, then although the number and value of the truths ascertained would be limited by the opportunities, or by the industry, ingenuity, and patience, of the individual inquirer, at least error wou

c world is always at hand to aid the efforts and correct the aberrations of individuals, it is only from the more perfect sciences, from those of which the subject-matter is the least complicated, that opinions not resting on a correct induction have at length, generally speaking, been expelled. In the departments of inquiry relating to the more complex phenomena of nature, and especially those of which the subject is man, whether as a moral and intellectual, a social, or even as a physical being; the diversity of opi

ever, not unimportant to consider what are the most common modes of bad reasoning; by what appearances the mind is most likely to be seduced from the observance of true principles of inducti

of reasoning nothing more than ratiocination, have, in consistency with this limitation, confined their remarks to the fallacies which have their seat in that portion of the process of investigation; we, who profess to treat of the whole process, must a

sum, do not call for philosophical analysis or classification; theoretical considerations can throw no light upon the means of avoiding them. In the present treatise our attention is required, not to mere inexpertness in performing the operation in the right way, (the only remedies for which are increased attention and more sedulous practice,

Indifference to the attainment of truth, and Bias: of which last the most common case is that in which we are biassed by our wishes; but the liability is almost as great to the undue adoption of a conclusion which is disagreeable to us, as of one which is agreeable, if it be of a nature to bring into action any of the stronger p

institute, it makes him exert that which is in a certain measure voluntary, his attention, unfairly, giving a larger share of it to the evidence which seems favourable to the desired conclusion, a smaller to that which seems unfavourable. It operates, too, by making him look out eagerly for reasons, or apparent reasons, to support opinions which are conformable, or resist those which are repugnant, to his interests or feelings; and when the interests or feelings are common to great numbers of persons, reasons are accepted and pass current, which would not for a moment be listened to in that character, if the conclusion had nothing more powerful than its reasons to speak in its behalf. The natural or acquired partialities of mankind are continually throwing up philosophical theories, the sole recommendation of which consists in the premises they afford for proving cherished doctrines, or justifying favourite feelings: and when any one of these theories has been so thoroughly discredited as no longer to serve the purpose, another is always ready to take its place. This propensity, when exercised in favour of any widely-spread persuasion or sentiment, is often decorated with complimentary epithets; and the contrary habit of keeping the judgment in complete subordination to evidence, is stigmatized by various hard names, as scepticism, immorality, coldness, hard-hear

all, and of apparently conclusive evidence which do not really amount to conclusi

real classification. But the things which, not being evidence, are susceptible of being mistaken for it, are capable of a classification having reference to the positive property which they possess, of appearing to be evidence. We may arrange them, at our choice, on either of two