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Dr. Whewell, in his reply, contests the distinction here drawn, and maintains, that not only different descriptions, but different explanations of a phenomenon, may all be true. Of the three theories respecting the motions of the heavenly bodies, he says (Philosophy of Discovery, p. 231):Undoubtedly all these explanations may be true and consistent with each other, and would be so if each had been followed out so as to show in what manner it could be made consistent with the facts. And this was, in reality, in a great measure done. The doctrine that the heavenly bodies were moved by vortices was successfully modified, so that it came to coincide in its results with the doctrine of an inverse-quadratic centripetal force.... When this point was reached, the vortex was merely a machinery, well or ill devised, for producing such a centripetal force, and therefore did not contradict the doctrine of a centripetal force. Newton himself does not appear to have been averse to explaining gravity by impulse. So little is it true that if one theory be true the other must be false. The attempt to explain gravity by the impulse of streams of particles flowing through the universe in all directions, which I have mentioned in the Philosophy, is so far from being inconsistent with the Newtonian theory, that it is founded entirely upon it. And even with regard to the doctrine, that the heavenly bodies move by an inherent virtue; if this doctrine had been maintained in any such way that it was brought to agree with the facts, the inherent virtue must have had its laws determined; and then it would have been found that the virtue had a reference to the central body; and so, the inherent virtue must have coincided in its effect with the Newtonian force; and then, the two explanations would agree, except so far as the word ‘inherent’ was concerned. And if such a part of an earlier theory as this word inherent indicates, is found to be untenable, it is of course rejected in the transition to later and more exact theories, in Inductions of this kind, as well as in what Mr. Mill calls Descriptions. There is, therefore, still no validity discoverable in the distinction which Mr. Mill attempts to draw between descriptions like Kepler’s law of elliptical orbits, and other examples of induction. § 12. Let us imagine two things, between which there is no difference (that is, no dissimilarity), except in quantity alone; for instance, a gallon of water, and more than a gallon of water. A gallon of water, like any other external object, makes its presence known to us by a set of sensations which it excites. Ten gallons of water are also an external object, making its presence known to us in a similar manner; and as we do not mistake ten gallons of water for a gallon of water, it is plain that the set of sensations is more or less different in the two cases. In like manner, a gallon of water, and a gallon of wine, are two external objects, making their presence known by two sets of sensations, which sensations are different from each other. In the first case, however, we say that the difference is in quantity; in the last there is a difference in quality, while thequantity of thewater and of the wine is the same. What is the real distinction between the two cases? It is not within the province of Logic to analyze it; nor to decide whether it is susceptible of analysis or not. For us the following considerations are sufficient: It is evident that the sensations I receive from the gallon of water, and those I receive from the gallon of wine, are not the same, that is, not precisely alike; neither are they altogether unlike: they are partly similar, partly dissimilar; and that in which they resemble is precisely that in which alone the gallon of water and the ten gallons do not resemble. That in which the gallon of water and the gallon of wine are like each other, and in which the gallon and the ten gallons of water are unlike each other, is called their quantity. This likeness and unlikeness I do not pretend to explain, no more than any other kind of likeness or unlikeness. But my object is to show, that when we say of two things that they differ in quantity, just as when we say that they differ in quality, the assertion is always grounded on a difference in the sensations which they excite. Nobody, I presume, will say, that to see, or to lift, or to drink,ten gallons of water, does not include in itself a different set of sensations from those of seeing, lifting, or drinking one gallon; or that to see or handle a foot-rule, and to see or handle a yard-measure made exactly like it, are the same sensations. I do not undertake to say what the difference in the sensations is. Every body knows, and nobody can tell; no more than any one could tell what white is to a person who had never had the sensation. But the difference, so far as cognizable by our faculties, lies in the sensations. Whatever difference we say there is in the things themselves, is, in this as in all other cases, grounded, and grounded exclusively, on a difference in the sensations excited by them. Well, they werentthat nice, Aaron says. They fined her a thousand bucks. Okey, kid. Dr. Moritz, however, is different. His mind is a highly trained scientific instrument of exact precision. His education consists of no mere array of facts gleaned from the pages of books, but is truly a background of encyclopedic knowledge. His mind is constantly, insistently probing in its search for truth. His eyes pleaded with her for silence. Dr. MCosh also complains (p. 325) that I have given no canons for those sciences in whichthe end sought is not the discovery of Causes or of Composition, but of Classes; that is, Natural Classes. Such canons could be no other than the principles and rules of Natural Classification, which I certainly thought that I had expounded at considerable length. But this is far from the only instance in which Dr. M’Cosh does not appear to be aware of the contents of the books he is criticising. No, dont worry, I say. The letter read: It starts over coffee, it ends over coffee. Ah. She told me years later that she used to sneak out of the house in her nightgown, and run down the hill through the trees, past Daddys studio to where the property joined the main road. There she would lie on her belly in the dark, watching automobiles speed by in the dead of night. Sometimes, when she got back to the house, she found the kitchen door locked behind her. She would break the glass panel just above the lock, andthen reach in to open the door. Once she cut her hand. When she mentioned all this, I asked her why she would do such a thing. Leave the house in the middle of the night to go watch cars speeding by on the road below. She told me she thought Daddy might be coming back. She told me she was waiting for Daddy. Are you at an airport? This phraseology, which is of great service in stating and demonstrating the rules of the syllogism, enables us to express very concisely the definitions of a universal and a particular proposition. A universal proposition is that of which the subject is distributed; a particular proposition is that of which the subject is undistributed. I cant see it, I argued. I don’t blame you for passing the buck back to New York but I can’t see it. It’s a local mess, I think. From these considerations it would appear that Deductive or Demonstrative Sciences are all, without exception, Inductive Sciences; that their evidence is that of experience; but that they are also, in virtue of the peculiar character of one indispensable portion of the general formulæ according to which their inductions are made, Hypothetical Sciences. Their conclusions are only true on certain suppositions, which are, or ought to be, approximations to the truth, but are seldom, if ever, exactly true; and to this hypothetical character is to be ascribed the peculiar certainty, which is supposed to be inherent in demonstration..