uppressed; and, it being left
doubtful which is the proposition to be supplied, we can seldom tell
with certainty under _which_ class the fallacy absolutely comes. It is,
however, convenient to reserve the name _Fallacy of Confusion_ for cases
where Confusion is the _sole_ cause of the error.

Cases, then, where there is more or less ground for the error in _the
nature of the apparent evidence itself_, the evidence being assumed to
be of a certain sort, and a false conclusion being drawn from it, may be
classed as Fallacies of Inference. According as the apparent evidence
consists of particular facts, or of foregone generalisations, we call
the errors Fallacies of Induction or of Deduction. Each of these
classes, again, may be subdivided into two species, according as the
apparent evidence is either false, or, though true, inconclusive. Such
subdivisions of the Fallacy of Induction are respectively called, in the
former case, Fallacies of Observation (including cases where the facts
are not directly observed, but inferred), and, in the latter, Fallacies
of Generalisation. Among Fallacies of Deduction, those which proceed on
false premisses have no specific name, for they must fall under one of
the other heads of Fallacies; but those, the premisses of which, though
true, do not support the conclusion, compose a subdivision, which may be
specified as Fallacies of Ratiocination.

CHAPTER III.

FALLACIES OF SIMPLE INSPECTION; OR, A PRIORI FALLACIES.

There must be some _a priori_ knowledge, some propositions to be
received without proof; for there cannot be a chain suspended from
nothing. What these are is disputed, one school recognising as ultimate
premisses only the facts of our subjective consciousness, e.g.
Sensations, while Ontologists hold that the mind intuitively, and not
through experience, recognises as realities other existences, e.g.
Substances, which are suggested by, though not inferrible from, those
facts of consciousness. But, as both schools, in fact, allow that the
mind infers the _reality_ from the _idea_ of a thing, and that it may do
this unduly, there results a class of Fallacies resting on the tacit
assumption that the objects in nature have the same order as our ideas
of them. Hence not only arose the vulgar belief that facts which make us
think of an event are omens foreboding (e.g. lucky or unlucky names), or
even causing its occurrence; but even men of science both did and do
fall int