By the Syllogism of Allness the defect in the first form of the Syllogism of Understanding, noted in § 184, is remedied, but only to give rise to a new defect. This defect is that the major premiss itself pre-supposes what really ought to be the conclusion, and pre-supposes it as what is thus an 'immediate' proposition. All men are mortal, therefore Caius is mortal: All metals conduct electricity, therefore _e.g._ copper does so. In order to enunciate these major premisses, which when they say 'all' mean the 'immediate' individuals and are properly intended to be empirical propositions, it is requisite that the propositions about the individual man Caius, or the individual metal copper, should previously have been ascertained to be correct. Everybody feels not merely the pedantry, but the unmeaning formalism of such syllogisms as: All men are mortal, Caius is a man, therefore Caius is mortal. The syllogism of Allness hands us over to the syllogism of Induction, in which the individuals form the coupling mean. 'All metals conduct electricity,' is an empirical proposition derived from experiments made with each of the individual metals. We thus get the syllogism of Induction I in the following shape P--I--U. I . . . Gold is a metal: silver is a metal: so is copper, lead, &c. This is the major premiss. Then comes the minor premiss: All these bodies conduct electricity; and hence results the conclusion, that all metals conduct electricity. The point which brings about a combination here is individuality in the shape of allness. But this syllogism once more hands us over to another syllogism. Its mean is constituted by the complete list of the individuals. That pre-supposes that over a certain region observation and experience are completed. But the things in question here are individuals; and so again we are landed in the progression _ad infinitum_ (i, i, i, &c.). In other words, in no Induction can we ever exhaust the individuals. The 'all metals,' 'all plants,' of our statements, mean only all the metals, all the plants, which we have hitherto become acquainted with. Every Induction is consequently imperfect. One and the other observation, many it may be, have been made: but all the cases, all the individuals, have not been observed. By this defect of Induction we are led on to Analogy. In the syllogism of Analogy we conclude from the fact that some things of a certain kind possess a certain quality, that the same quality is possessed by other things of the same kind. It would be a syllogism of Analogy, for example, if we said: In all planets hitherto discovered this has been found to be the law of motion, consequently a newly discovered planet will probably move according to the same law. In the experiential sciences Analogy deservedly occupies a high place, and has led to results of the highest importance. Analogy is the instinct of reason, creating an anticipation that this or that characteristic,