The two main forces, which have been at work against the formulæ of formal logic, are “inductive” or empirical logic on one side, and the so-called “transcendental” logic, on the other. Of these two, the influence of inductive logic in sapping in practical fashion and popular results the authority of syllogistic logic has undoubtedly been much the greater. I propose, briefly, to give certain reasons for holding, however, that the inductive logic does not furnish us with the needed theory of the relation of thought and fact. To show this adequately would demand the criticism of inductive logic in the detail of its methods, in order to show where it comes short. As this is impossible, I shall now confine myself to a couple of general considerations. To begin with, then, the empirical logic virtually continues the conception of thought as in itself empty and formal which characterizes scholastic logic. It thus has really no theory which differentiates it, as regards the nature of thought itself, from formal logic. I cannot see, for example, what quarrel the most stringent upholder of formal logic can have with Mill as to the latter’s theory of the syllogism. Mill’s theory is virtually simply a theory regarding the formation of the major premiss—regarding the process by which we formulate the statement that All _S_ is _P_. Now, if we once accept the syllogistic position, this process lies outside the scope and problem of formal logic. It is not an affair of what Jevons calls the form of argument at all, but simply of the matter, the particular facts which make the filling of the argument. I do not see that it is any part of the business of formal logic to tell where the major premiss comes from, nor how it is got. And, on the other hand, when it comes to the manipulation of the data contained in the premiss, Mill must fall back upon the syllogistic logic. Mill’s theory, so far as the thought-element is concerned, presupposes the syllogistic theory. And if this theory, on its side, does not presuppose something like Mill’s inductive theory, it is simply because the logician, as a _philosopher_, may prefer “intuitionalism” to “empiricism.” He may hold, that is, that the content of some major premisses is given by direct “intuition” rather than gathered from experience. But in either case, this consideration of the source of the content of the premiss belongs not to formal logic, but to metaphysics.