As all experience begins with individual cases, and proceeds from them to generals, it might seem most conformable to the natural order of thought that Induction should be treated of before we touch upon Ratiocination. It will, however, be advantageous, in a science which aims at tracing our acquired knowledge to its sources, that the inquirer should commence with the latter rather than with the earlier stages of the process of constructing our knowledge; and should trace derivative truths backward to the truths from which they are deduced, and on which they depend for their evidence, before attempting to point out the original spring from which both ultimately take their rise. The advantages of this order of proceeding in the present instance will manifest themselves as we advance, in a manner superseding the necessity of any further justification or explanation. Of Induction, therefore, we shall say no more at present, than that it at least is, without doubt, a process of real inference. The conclusion in an induction embraces more than is contained in the premises. The principle or law collected from particular instances, the general proposition in which we embody the result of our experience, covers a much larger extent of ground than the individual experiments which form its basis. A principle ascertained by experience, is more than a mere summing up of what has been specifically observed in the individual cases which have been examined; it is a generalization grounded on those cases, and expressive of our belief, that what we there found true is true in an indefinite number of cases which we have not examined, and are never likely to examine. The nature and grounds of this inference, and the conditions necessary to make it legitimate, will be the subject of discussion in the Third Book: but that such inference really takes place is not susceptible of question. In every induction we proceed from truths which we knew, to truths which we did not know; from facts certified by observation, to facts which we have not observed, and even to facts not capable of being now observed; future facts, for example; but which we do not hesitate to believe on the sole evidence of the induction itself. Induction, then, is a real process of Reasoning or Inference. Whether, and in what sense, as much can be said of the Syllogism, remains to be determined by the examination into which we are about to enter. Chapter II. Of Ratiocination, Or Syllogism. § 1. The analysis of the Syllogism has been so accurately and fully performed in the common manuals of Logic, that in the present work, which is not designed as a manual, it is sufficient to recapitulate, _memoriæ causâ_, the leading results of that analysis, as a foundation for the remarks to be afterward made on the functions of the Syllogism, and the place which it holds in science.