stly it ought to bring out an honest conclusion.
When people say that you can prove anything by logic, they are not using
words in a fair sense. What they mean is that you can prove anything by
bad logic. Deep in the mystic ingratitude of the soul of man there is an
extraordinary tendency to use the name for an organ, when what is meant
is the abuse or decay of that organ. Thus we speak of a man suffering
from "nerves," which is about as sensible as talking about a man
suffering from ten fingers. We speak of "liver" and "digestion" when we
mean the failure of liver and the absence of digestion. And in the same
manner we speak of the dangers of logic, when what we really mean is the
danger of fallacy.

But the real point about the limitation of logic and the partial
overthrow of logic by writers like Carlyle is deeper and somewhat
different. The fault of the great mass of logicians is not that they
bring out a false result, or, in other words, are not logicians at all.
Their fault is that by an inevitable psychological habit they tend to
forget that there are two parts of a logical process, the first the
choosing of an assumption, and the second the arguing upon it, and
humanity, if it devotes itself too persistently to the study of sound
reasoning, has a certain tendency to lose the faculty of sound
assumption. It is astonishing how constantly one may hear from rational
and even rationalistic persons such a phrase as "He did not prove the
very thing with which he started," or, "The whole of his case rested
upon a pure assumption," two peculiarities which may be found by the
curious in the works of Euclid. It is astonishing, again, how
constantly one hears rationalists arguing upon some deep topic,
apparently without troubling about the deep assumptions involved, having
lost their sense, as it were, of the real colour and character of a
man's assumption. For instance, two men will argue about whether
patriotism is a good thing and never discover until the end, if at all,
that the cosmopolitan is basing his whole case upon the idea that man
should, if he can, become as God, with equal sympathies and no
prejudices, while the nationalist denies any such duty at the very
start, and regards man as an animal who has preferences, as a bird has
feathers.

* * * * *

Thus it was with Carlyle: he startled men by attacking not arguments,
but assumptions. He simply brushed aside all the matters whic