have arisen among the disputes of the logicians, have outgrown their origin, and given to successive ages of speculation their peculiar bent and character. The eras of Porphyry and Proclus, of Anselm and Abelard, of Ramus, and of Descartes, together with the final protests of Bacon and Locke, rise up before the mind as examples of the remoter influences of the study upon the course of human thought, partly in suggesting topics fertile of discussion, partly in provoking remonstrance against its own undue pretensions. The history of the theory of Probabilities, on the other hand, has presented far more of that character of steady growth which belongs to science. In its origin the early genius of Pascal,—in its maturer stages of development the most recondite of all the mathematical speculations of Laplace,—were directed to its improvement; to omit here the mention of other names scarcely less distinguished than these. As the study of Logic has been remarkable for the kindred questions of Metaphysics to which it has given occasion, so that of Probabilities also has been remarkable for the impulse which it has bestowed upon the higher departments of mathematical science. Each of these subjects has, moreover, been justly regarded as having relation to a speculative as well as to a practical end. To enable us to deduce correct inferences from given premises is not the only object of Logic; nor is it the sole claim of the theory of Probabilities that it teaches us how to establish the business of life assurance on a secure basis; and how to condense whatever is valuable in the records of innumerable observations in astronomy, in physics, or in that field of social inquiry which is fast assuming a character of great importance. Both these studies have also an interest of another kind, derived from the light which they shed upon the intellectual powers. They instruct us concerning the mode in which language and number serve as instrumental aids to the processes of reasoning; they reveal to us in, some degree the connexion between different powers of our common intellect; they set before us what, in the two domains of demonstrative and of probable knowledge, are the essential standards of truth and correctness, standards not derived from without, but deeply founded in the constitution of the human faculties. These ends of speculation yield neither in interest nor in dignity, nor yet, it
