A System of Logic, Ratiocinative and Inductive. John Stuart MillЧитать онлайн книгу.
of animal should be, not rationality, but the possession of “four incisors in each jaw, tusks solitary, and erect posture.” It is evident that the word man, when used by us as naturalists, no longer connotes rationality, but connotes the three other properties specified; for that which we have expressly in view when we impose a name, assuredly forms part of the meaning of that name. We may, therefore, lay it down as a maxim, that wherever there is a Genus, and a Species marked out from that genus by an assignable differentia, the name of the species must be connotative, and must connote the differentia; but the connotation may be special—not involved in the signification of the term as ordinarily used, but given to it when employed as a term of art or science. The word Man in common use, connotes rationality and a certain form, but does not connote the number or character of the teeth; in the Linnæan system it connotes the number of incisor and canine teeth, but does not connote rationality nor any particular form. The word man has, therefore, two different meanings; though not commonly considered as ambiguous, because it happens in both cases to denote the same individual objects. But a case is conceivable in which the ambiguity would become evident: we have only to imagine that some new kind of animal were discovered, having Linnæus's three characteristics of humanity, but not rational, or not of the human form. In ordinary parlance, these animals would not be called men; but in natural history they must still be called so by those, if any there should be, who adhere to the Linnæan classification; and the question would arise, whether the word should continue to be used in two senses, or the classification be given up, and the technical sense of the term be abandoned along with it.
Words not otherwise connotative may, in the mode just adverted to, acquire a special or technical connotation. Thus the word whiteness, as we have so often remarked, connotes nothing; it merely denotes the attribute corresponding to a certain sensation: but if we are making a classification of colors, and desire to justify, or even merely to point out, the particular place assigned to whiteness in our arrangement, we may define it “the color produced by the mixture of all the simple rays;” and this fact, though by no means implied in the meaning of the word whiteness as ordinarily used, but only known by subsequent scientific investigation, [pg 103] is part of its meaning in the particular essay or treatise, and becomes the differentia of the species.42
The differentia, therefore, of a species may be defined to be, that part of the connotation of the specific name, whether ordinary or special and technical, which distinguishes the species in question from all other species of the genus to which on the particular occasion we are referring it.
§ 7. Having disposed of Genus, Species, and Differentia, we shall not find much difficulty in attaining a clear conception of the distinction between the other two predicables, as well as between them and the first three.
In the Aristotelian phraseology, Genus and Differentia are of the essence of the subject; by which, as we have seen, is really meant that the properties signified by the genus and those signified by the differentia, form part of the connotation of the name denoting the species. Proprium and Accidens, on the other hand, form no part of the essence, but are predicated of the species only accidentally. Both are Accidents, in the wider sense in which the accidents of a thing are opposed to its essence; though, in the doctrine of the Predicables, Accidens is used for one sort of accident only, Proprium being another sort. Proprium, continue the schoolmen, is predicated accidentally, indeed, but necessarily; or, as they further explain it, signifies an attribute which is not indeed part of the essence, but which flows from, or is a consequence of, the essence, and is, therefore, inseparably attached to the species; e.g., the various properties of a triangle, which, though no part of its definition, must necessarily be possessed by whatever comes under that definition. Accidens, on the contrary, has no connection whatever with the essence, but may come and go, and the species still remain what it was before. If a species could exist without its Propria, it must be capable of existing without that on which its Propria are necessarily consequent, and therefore without its essence, without that which constitutes it a species. But an Accidens, whether separable or inseparable from the species in actual experience, may be supposed separated, without the necessity of supposing any other alteration; or at least, without supposing any of the essential properties of the species to be altered, since with them an Accidens has no connection.
A Proprium, therefore, of the species, may be defined, any attribute which belongs to all the individuals included in the species, and which, though not connoted by the specific name (either ordinarily if the classification we are considering be for ordinary purposes, or specially if it be for a special purpose), yet follows from some attribute which the name either ordinarily or specially connotes.
One attribute may follow from another in two ways; and there are consequently two kinds of Proprium. It may follow as a conclusion follows premises, or it may follow as an effect follows a cause. Thus, the attribute of having the opposite sides equal, which is not one of those connoted by the word Parallelogram, nevertheless follows from those connoted by it, namely, from having the opposite sides straight lines and parallel, and the number of sides four. The attribute, therefore, of having the opposite sides equal, is a Proprium of the class parallelogram; and a Proprium of the first kind, which follows from the connoted attributes by way of demonstration. [pg 104] The attribute of being capable of understanding language, is a Proprium of the species man, since without being connoted by the word, it follows from an attribute which the word does connote, viz., from the attribute of rationality. But this is a Proprium of the second kind, which follows by way of causation. How it is that one property of a thing follows, or can be inferred, from another; under what conditions this is possible, and what is the exact meaning of the phrase; are among the questions which will occupy us in the two succeeding Books. At present it needs only be said, that whether a Proprium follows by demonstration or by causation, it follows necessarily; that is to say, its not following would be inconsistent with some law which we regard as a part of the constitution either of our thinking faculty or of the universe.
§ 8. Under the remaining predicable, Accidens, are included all attributes of a thing which are neither involved in the signification of the name (whether ordinarily or as a term of art), nor have, so far as we know, any necessary connection with attributes which are so involved. They are commonly divided into Separable and Inseparable Accidents. Inseparable accidents are those which—although we know of no connection between them and the attributes constitutive of the species, and although, therefore, so far as we are aware, they might be absent without making the name inapplicable and the species a different species—are yet never in fact known to be absent. A concise mode of expressing the same meaning is, that inseparable accidents are properties which are universal to the species, but not necessary to it. Thus, blackness is an attribute of a crow, and, as far as we know, a universal one. But if we were to discover a race of white birds, in other respects resembling crows, we should not say, These are not crows; we should say, These are white crows. Crow, therefore, does not connote blackness; nor, from any of the attributes which it does connote, whether as a word in popular use or as a term of art, could blackness be inferred. Not only, therefore, can we conceive a white crow, but we know of no reason why such an animal should not exist. Since, however, none but black crows are known to exist, blackness, in the present state of our knowledge, ranks as an accident, but an inseparable accident, of the species crow.
Separable Accidents are those which are found, in point of fact, to be sometimes absent from the species; which are not only not necessary, but not even universal. They are such as do not belong to every individual of the species, but only to some individuals; or if to all, not at all times. Thus the color of a European is one of the separable accidents of the species man, because it is not an attribute of all human creatures. Being born, is also (speaking in the logical sense) a separable accident of the species man, because, though an attribute of all human beings, it is so only at one particular time. A fortiori those attributes which are not constant even in the same individual, as, to be in one or in another place, to be hot or cold, sitting or walking, must be ranked as separable accidents.
[pg 105]
Chapter VIII.