OUTLINES OF
OF LOGIC.

1. What is the relation between Psychology, Logic, and Rhetoric?

Psychology (vxý and λóyos) discusses the powers and processes of the human mind; while Logic treats of the products of the human mind.

Taken in its widest sense, Psychology attempts to answer three questions:

1. What is the human mind?

2. What relations does the mind sustain :

(1) To the body?

(2) To the external world?

3. What does the mind do? Intellectually, it

(1) Accumulates materials for thought;

(2) Retains materials for thought;
(3) Works up materials for thought:

a. Into concepts;
b. Into judgments;

c. Into reasonings.

Practically, however, the sphere of Psychology is restricted to those mental processes by which the mind

accumulates and retains the materials for thought; while not merely the products of the human mind, but the processes by which the materials for thought are elaborated and organized, are remanded to Logic.

Note. In strictness, conceiving, judging, and reasoning fall fairly within the scope of Psychology; while concepts, judgments, and reasonings belong to the domain of Logic. It is better, however, to have some one science entrusted with matters so closely related as the processes and products of the same mental faculties.

It will be seen at once that Logic and Psychology are intimately related. The student ought really to have some knowledge of Psychology before entering upon his logical studies-that is: he should study the mind and its processes before attempting to examine scientifically the products of the mind; he should know how the mind collects and retains the materials for thought before he attempts to learn how the mind uses the materials for thought. In some colleges, a term in Psychology wisely precedes the study of Logic. We must content ourselves, however, with the incidental illustration of such Psychological problems as thrust themselves upon us from time to time.

While Logic is thus grounded in Psychology, it has its outcome in Rhetoric, whose province it is to give clear, forcible, and elegant expression to logically-developed thought, and Elocution, whose province it is orally to deliver, in an appropriate and effective manner, thought adequately expressed. The following diagram illustrates the relation of these studies:

ELOCUTION.

RHETORIC.

LOGIC.

PSYCHOLOGY.

2. What do we mean when we speak of the Faculties of the Human Mind?

By a faculty of the mind, we mean the mind's capacity for working in a given direction. Thus, when we speak of "the moral faculty," we mean simply the mind's capacity to decide on questions of right and wrong; when we speak of "the mathematical faculty," we mean the mind's capacity to consider questions of quantity and magnitude. The wisest philosophers regard man's spiritual nature as an entity; and maintain that, however varied its manifestations, it is really one and indivisible. In proof of this, we may notice the intellectual weariness that follows excessive emotion; and observe that, when the conscience acts, there is an intellectual conviction that a certain course is right or wrong, accompanied by a feeling of obligation. When we classify the operations of the mind, and enumerate its faculties, let it be distinctly understood that, so far as the mind itself is concerned, our division is purely factitious. We have merely stretched certain lines athwart the object-glass through which we inspect the mental processes. The mind has not, like

the body, a hand for this service, a foot. for that, and a stomach for the other. It is, in the strictest sense, a unit. "The mental faculties" is but a convenient phrase for the unit of consciousness as it appears now in this, and again in the other, sphere of intellectual activity.

Of course, if our statements are accepted, the old notion that the head is the seat of reason, while the heart is the seat of emotion (with which compare the still older notion that the bowels are the seat of affection and the liver the seat of courage), falls to the ground; as does the entire fabric of "Phrenology," which is repudiated by all scientists whose opinion is worth having. Science has as yet fixed no definite abode for any of the human faculties.

3. Classify the faculties of the Conscious Subject, and state with which of these faculties Logic has to do.

The following classification of the mental facultiessubstantially that of Sir William Hamilton-is sufficient for our purpose:

Note. Atwater (Logic, p. 27, note) would add Constructive or Plastic Imagination to the Discursive Faculties, giving the reason that Constructive Imagination

must conform strictly to logical rules.

For this very

reason, however, it does not require recognition here being included under the head of Conception.

3: a. Define "subject" and "subjective."
Define "object" and "objective."

Define "cognitive," "emotive," and "conative." "Subject" is restricted in scientific usage to the mind that thinks-the ego. "Object" is applied to that about which the mind thinks-the non-ego. If the mind thinks about itself, it would be denominated the "subject-object." "Subjective" naturally means, relating to the mind that thinks; "objective," relating to that about which the mind thinks. See Thomson, Laws of Thought, p. 35, note. On the terms "subjective" and "objective," as used in poetry, see Masson, Essays on Wordsworth, Shelley, and Keats, p. 127 sq.

The "cognitive" faculties (cognoscere, to know) are those which have to do with the acquisition of knowledge. The "emotive" faculties (emovere, to excite) have to do with the feelings. The "conative" faculties (conari, to endeavor) have to do with the will. "The intellect, the sensibilities, and the will" is the nomenclature formerly employed to mark these distinctions; but it is open to objection, as suggesting different centers of mental activity, which do not really exist.

3: 6. Explain what is meant by the intuitive as distinguished from the discursive faculties.

The "intuitive" faculties (in and tueri) are those which, by im-mediate, face-to-face contact, either with external objects or internal states, furnish the mind with the materials for thought. These faculties give us mental presentations of individual objects, and groups of objects -not of classes. Thus, by intuition, the mind grasps