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possible a continued application of some particular method or way of dealing with things.
But granted that this is all true, what has it to do with the origin of the hypothesis? It seems likely that the hypothesis may be suggested by a few successive instances; but are these to be classed with the successive steps in proof to which we have referred? In the first place, we attempt to prove our hypothesis because we are not sure it is true; we are not satisfied that there are no other tenable hypotheses. But if we do test it, is not such test enough? It depends upon how thorough a grasp we have of the situation; but, in general, each test case adds to its probability. The value of tests lies in the fact that they strengthen and tend to confirm our hypothesis by checking the force of alternatives. One instance is not sufficient because there are other possible incipient hypotheses, or more properly tendencies, and the enumeration serves to bring one of these tendencies into prominence in that it diminishes other vague and perhaps subconscious tendencies and strengthens the one which suddenly appears as the mysterious product of genius.
The question might arise why the mere repetition of conflicting tendencies would lead to a predominance of one of them. Why would they not all remain in conflict and continue to check any positive result? It is probably because there never is any absolute equilibrium. The successive instances tend to intensify and bring into prominence some tendency which is already taking a lead, so to speak. And it may be said further in this connection that only as seen from the outside, only as a mechanical view is taken, does there appear to be an excluding of definitely made out alternatives.
In explanation of the part played by analogy in the origin of hypotheses, Welton points out that a mere number of instances do not take us very far, and that there must be some "specification of the instances as well as numbering of them," and goes on to show that the argument by enumerative induction passes readily into one from analogy, as soon as attention is turned from the number of the observed instances to their character. It is not necessary, however, to pass to analogy through enumerative induction. "When the instances presented to observation offer immediately the characteristic marks on which we base the inference to the connection of S and P, we can proceed at once to an inference from analogy, without any preliminary enumeration of the instances."77
Welton, and logicians generally, regard analogy as an inference on the basis of partial identity. Because of certain common features we are led to infer a still greater likeness.
Both enumerative induction and analogy are explicable in terms of habit. We saw in our examination of enumerative induction that a form of reaction gains strength through a series of successful applications. Analogy marks the presence of an identical element together with the tendency to extend this "partial identity" (as it is commonly called) still farther. In other words, in analogy it is suggested that a type of reaction which is the same in certain respects may be made similar in a greater degree. In enumerative induction we lay stress on the number of instances in which the habit is applied. In analogy we emphasize the content side and take note of the partial identity. In fact, the relation between enumerative induction and analogy is of the same sort as that existing between association by contiguity and association by similarity. In association by contiguity we think of the things associated as merely standing in certain temporal or spatial relations, and disregard the fact that they were elements in a larger experience. In case of association by similarity we regard the like feature in the things associated as a basis for further correction.
In conversion of propositions we try to reverse the direction of the reaction, so to speak, and thereby to free the habit, to get a mode of response so generalized as to act with a minimum cue. For instance, we can deal with A in a way called B, or, in other words, in the same way that we did with other things called B. If we say, "Man is an animal," then to a certain extent the term "animal" signifies the way in which we regard "man." But the question arises whether we can regard all animals as we do man. Evidently not, for the reaction which is fitting in case of animals would be only partially applicable to man. With the animals that are also men we have the beginning of a habit which, if unchecked, would lead to a similar reaction toward all animals, i. e., we would say: "All animals are men." Man may be said to be the richer concept, in that only a part of the reaction which determines an object to be a man is required to designate it as an animal. On the other hand, if we start with animal, then (except in case of the animals which are men) there is lacking the subject-matter which would permit the fuller concept to be applied. By supplying the conditions under which animal=man we get a reversible habit. The equation of technical science has just this character. It represents the maximum freeing or abstraction of a predicate qua predicate, and thereby multiplies the possible applications of it to subjects of future judgments, and lessens the amount of shearing away of irrelevancies and of re-adaptation necessary when so used in any particular case.
Formation and test of the hypothesis.—The formation of the hypothesis is commonly regarded as essentially different from the process of testing, which it subsequently undergoes. We are said to observe facts, invent hypotheses, and then test them. The hypothesis is not required for our preliminary observations; and some writers, regarding the hypothesis as a formulation which requires a difficult and elaborate test, decline to admit as hypotheses those more simple suppositions, which are readily confirmed or rejected. A very good illustration of this point of view is met with in Wundt's discussion of the hypothesis, by an examination of which we hope to show that such distinctions are rather artificial than real.
The subject-matter of science, says Wundt,78 is constituted by that which is actually given and that which is actually to be expected. The whole content is not limited to this, however, for these facts must be supplemented by certain presuppositions, which are not given in a factual sense. Such presuppositions are called hypotheses and are justified by our fundamental demand for unity. However valuable the hypothesis may be when rightly used, there is constant danger of illegitimately extending it by additions that spring from mere inclinations of fancy. Furthermore, the hypothesis in this proper scientific sense must be carefully distinguished from the various inaccurate uses, which are prevalent. For instance, hypotheses must not be confused with expectations of fact. As cases in point Wundt mentions Galileo's suppositions that small vibrations of the pendulum are isochronous, and that the space traversed by a falling body is proportional to the square of the time it has been falling. It is true that such anticipations play an important part in science, but so long as they relate to the facts themselves or to their connections, and can be confirmed or rejected any moment through observation, they should not be classed with those added presuppositions which are used to co-ordinate facts. Hence not all suppositions are hypotheses. On the other hand, not every hypothesis can be actually experienced. For example, one employs in physics the hypothesis of electric fluid, but does not expect actually to meet with it. In many cases, however, the hypothesis becomes proved as an experienced fact. Such was the course of the Copernican theory, which was at first only a hypothesis, but was transformed into fact through the evidence afforded by subsequent astronomical observation.
Wundt defines a theory as a hypothesis taken together with the facts for whose elucidation it was invented. In thus establishing a connection between the facts which the hypothesis merely suggested, the theory furnishes at the same time partly the foundation (Begründung) and partly the confirmation (Bestätigung) of the hypothesis.79 These aspects, Wundt insists, must be sharply distinguished. Every hypothesis must have its Begründung, but there can be Bestätigung only in so far as the hypothesis contains elements which are accessible to actual processes of verification. In most cases verification is attainable in only certain elements of the hypothesis. For example, Newton was obliged to limit himself to one instance in the verification of his theory of gravitation, viz., the movements of the moon. The other heavenly bodies afforded nothing better than a foundation in that the supposition that gravity decreases as the square of the distance increases enabled him to deduce the movements of the planets. The main object of his theory, however, lay in the deduction of these movements and not in the proof of universal gravity. With the Darwinian theory, on the contrary, the main interest is in seeking its verification through examination of actual cases of development. Thus, while the Newtonian and the greater part of the other physical theories lead to a deduction of the facts from the hypotheses, which can be verified only in individual instances, the Darwinian theory is concerned in evolving