Vail. "We don't even know that," confessed Doyle, in despair. "That fellow Pete is a dub." "It was very close. Then, in my dream, in fright, I ran faster over the field. I remember I hoped to gain a clump of woods. As I ran I stumbled and would have fallen. But I managed to catch myself in time. I ran on. I expected momentarily to be gored by the bull. That seemed to be the end of the dream鈥攚ith me running and the bull gaining on me." At the end of 1841, the book being ready for the press, I offered it to Murray, who kept it until too late for publication that season, and then refused it, for reasons which could just as well have been given at first. But I have had no cause to regret a rejection which led to my offering it to Mr Parker, by whom it was published in the spring of 1843. My original expectations of success were extremely limited. Archbishop Whately had, indeed, rehabilitated the name of Logic, and the study of the forms, rules, and fallacies of Ratiocination; and Dr. Whewell's writings had begun to excite an interest in the other part of my subject, the theory of induction. A treatise, however, on a matter so abstract, could not be expected to be popular; it could only be a book for students, and students on such subjects were not only (at least in England) few, but addicted chiefly to the opposite school of metaphysics, the ontological and "innate principles" school. I therefore did not expect that the book would have many readers, or approvers; and looked for little practical effect from it, save that of keeping the tradition unbroken of what I thought a better philosophy. What hopes I had of exciting any immediate attention, were mainly grounded on the polemical propensities of Dr Whewell; who, I thought, from observation of his conduct in other cases, would probably do something to bring the book into notice, by replying, and that promptly, to the attack on his opinions. He did reply but not till 1850, just in time for me to answer him in the third edition. How the book came to have, for a work of the kind, so much success, and what sort of persons compose the bulk of those who have bought, I will not venture to say read, it, I have never thoroughly understood. But taken in conjunction with the many proofs which have since been given of a revival of speculation, speculation too of a free kind, in many quarters, and above all (where at one time I should have least expected it) in the Universities, the fact becomes partially intelligible. I have never indulged the illusion that the book had made any considerable impression on philosophical opinion. The German, or 脿 priori view of human knowledge, and of the knowing faculties, is likely for some time longer (though it may be hoped in a diminishing degree) to predominate among those who occupy themselves with such inquiries, both here and on the Continent. But the "System of Logic" supplies what was much wanted, a text-book of the opposite doctrine 鈥?that which derives all knowledge from experience, and all moral and intellectual qualities principally from the direction given to the associations. I make as humble an estimate as anybody of what either an analysis of logical processes, or any possible canons of evidence, can do by themselves, towards guiding or rectifying the operations of the understanding. Combined with other requisites, I certainly do think them of great use; but whatever may be the practical value of a true philosophy of these matters, it is hardly possible to exaggerate the mischiefs of a false one. The notion that truths external to the mind may be known by intuition or consciousness, independently of observation and experience, is, I am persuaded, in these times, the great intellectual support of false doctrines and bad institutions. By the aid of this theory, every inveterate belief and every intense feeling, of which the origin is not remembered, is enabled to dispense with the obligation of justifying itself by reason, and is erected into its own all-sufficient voucher and justification. There never was such an instrument devised for consecrating all deep-seated prejudices. And the chief strength of this false philosophy in morals, politics, and religion, lies in the appeal which it is accustomed to make to the evidence of mathematics and of the cognate branches of physical science. To expel it from these, is to drive it from its stronghold: and because this had never been effectually done, the intuitive school, even after what my father had written in his Analysis of the Mind, had in appearance, and as far as published writings were concerned, on the whole the best of the argument. In attempting to clear up the real nature of the evidence of mathematical and physical truths, the "System of Logic" met the intuitive philosophers on ground on which they had previously been deemed unassailable; and gave its own explanation, from experience and association, of that peculiar character of what are called necessary truths, which is adduced as proof that their evidence must come from a deeper source than experience. Whether this has been done effectually, is still sub judice; and even then, to deprive a mode of thought so strongly rooted in human prejudices and partialities, of its mere speculative support, goes but a very little way towards overcoming it; but though only a step, it is a quite indispensable one; for since, after all, prejudice can only be successfully combated by philosophy, no way can really be made against it permanently until it has been shown not to have philosophy on its side. "I suppose," began Craig, clearing his throat and speaking as deliberately as ever Shattuck did, "that you know the story about Mrs. Lathrop?" 成av人电影在线观看_xoxo日本影院_搞av在线电影_曰本一本道a东京热播 Or try this word problem: subtract the Tarahumara from last year鈥檚 race, and what do you get? quarrel Such, father, are the proper sentiments with which the popes ought to be inspired; for all divines are agreed that they may be surprised, and that their supreme character, so far from warranting them against mistakes, exposes them the more readily to fall into them, on account of the vast number of cares which claim their attention. This is what the same St. Gregory says to some persons who were astonished at the circumstance of another pope having suffered himself to be deluded: 鈥淲hy do you wonder,鈥?says he, 鈥渢hat we should be deceived, we who are but men? Have you not read that David, a king who had the spirit of prophecy, was induced, by giving credit to the falsehoods of Ziba, to pronounce an unjust judgement against the son of Jonathan? Who will think it strange, then, that we, who are not prophets, should sometimes be imposed upon by deceivers? A multiplicity of affairs presses on us, and our minds, which, by being obliged to attend to so many things at once, apply themselves less closely to each in particular, are the more easily liable to be imposed upon in individual cases.鈥?Truly, father, I should suppose that the popes know better than you whether they may be deceived or not. They themselves tell us that popes, as well as the greatest princes, are more exposed to deception than individuals who are less occupied with important avocations. This must be believed on their testimony. And it is easy to imagine by what means they come to be thus overreached. St. Bernard, in the letter which he wrote to Innocent II, gives us the following description of the process: 鈥淚t is no wonder, and no novelty, that the human mind may be deceived, and is deceived. You are surrounded by monks who come to you in the spirit of lying and deceit. They have filled your ears with stories against a bishop, whose life has been most exemplary, but who is the object of their hatred. These persons bite like dogs, and strive to make good appear evil. Meanwhile, most holy father, you put yourself into a rage against your own son. Why have you afforded matter of joy to his enemies? Believe not every spirit, but try the spirits whether they be of God. I trust that, when you have ascertained the truth, all this delusion, which rests on a false report, will be dissipated. I pray the spirit of truth to grant you the grace to separate light from darkness, and to favour the good by rejecting the evil.鈥?You see, then, father, that the eminent rank of the popes does not exempt them from the influence of delusion; and I may now add, that it only serves to render their mistakes more dangerous and important than those of other men. This is the light in which St. Bernard represents them to Pope Eugenius: 鈥淭here is another fault, so common among the great of this world that I never met one of them who was free from it; and that is, holy father, an excessive credulity, the source of numerous disorders. From this proceed violent persecutions against the innocent, unfounded prejudices against the absent, and tremendous storms about nothing (pro nihilo). This, holy father, is a universal evil, from the influence of which, if you are exempt, I shall only say you are the only individual among all your compeers who can boast of that privilege.鈥?