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An introductory text-book of logic - Mellone, Sydney - Rare Books at ...

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THE VALIDITY OF THE SYLLOGISM. 209<br />

have been put into this form. Fallacy may arise from<br />

a faulty major or a faulty minor premise. In the<br />

major premise the antecedent, or the consequent, may<br />

be false in fact, or the asserted connection between<br />

them may be false. In the minor premise where the<br />

fallacy usually lies the antecedent <strong>of</strong> the major may<br />

be affirmed or the consequent denied ; or the alter<br />

n<strong>at</strong>ives may not be exclusive or not exhaustive. This<br />

last is the most common source <strong>of</strong> hidden fallacy in<br />

the dilemma, as Jevons has well shown.<br />

&quot;It is seldom possible to find instances where two<br />

altern<strong>at</strong>ives exhaust all the possible cases, unless indeed<br />

one <strong>of</strong> them be the simple neg<strong>at</strong>ive <strong>of</strong> the other in<br />

accordance with the law <strong>of</strong> excluded middle. Thus if<br />

we were to argue th<strong>at</strong> if a pupil is fond <strong>of</strong> learning, he<br />

needs no stimulus, and th<strong>at</strong> if he dislikes learning, no<br />

stimulus will be <strong>of</strong> any avail ; but as he is either fond<br />

<strong>of</strong> learning or dislikes it, a stimulus is either needless or<br />

<strong>of</strong> no avail, we evidently assume improperly the dis<br />

junctive minor premise. Fondness and dislike are not<br />

the only two possible altern<strong>at</strong>ives, for there may be<br />

some who are neither fond <strong>of</strong> learning nor dislike it,<br />

and to these a stimulus in the shape <strong>of</strong> rewards may be<br />

desirable. Almost anything can be proved if we are<br />

allowed thus to pick out two <strong>of</strong> the possible altern<strong>at</strong>ives<br />

which are in our favour, and argue from these alone.&quot;<br />

The most famous illustr<strong>at</strong>ion <strong>of</strong> these observ<strong>at</strong>ions is<br />

the ancient fallacy known as Ignava R<strong>at</strong>io, the &quot;lazy<br />

argument :<br />

&quot;If it be f<strong>at</strong>ed th<strong>at</strong> you recover from your<br />

present disease, you will recover, whether you<br />

call in a<br />

doctor or not ; again, if it be f<strong>at</strong>ed th<strong>at</strong> you do not recover<br />

from your present disease, you will not recover, whether<br />

you<br />

call in a doctor or not : but one or other <strong>of</strong> these con<br />

tradictories is f<strong>at</strong>ed, and therefore it can be <strong>of</strong> no service to<br />

call in a doctor.&quot; Here the minor premise assumes th<strong>at</strong><br />

o

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