premises. There is, therefore, a manifest impossibility in so tracing out any probability for a synthetic conclusion.
Most treatises on probability contain a very different doctrine. They state, for example, that if one of the ancient denizens of the shores of the Mediterranean, who had never heard of tides, had gone to the bay of Biscay, and had there seen the tide rise, say m times, he could know that there was a probability equal to
(m + 1)/(m + 2)
that it would rise the next time. In a well-known work by Quetelet, much stress is laid on this, and it is made the foundation of a theory of inductive reasoning.
But this solution betrays its origin if we apply it to the case in which the man has never seen the tide rise at all; that is, if we put m = 0. In this case, the probability that it will rise the next time comes out 1/2, or, in other words, the solution involves the conceptualistic principle that there is an even chance of a totally unknown event. The manner in which it has been reached has been by considering a number of urns all containing the same number of balls, part white and part black. One urn contains all white balls, another one black and the rest white, a third two black and the rest white, and so on, one urn for each proportion, until an urn is reached containing only black balls. But the only possible reason for drawing any analogy between such an arrangement and that of Nature is the principle that alternatives of which we know nothing must be considered as equally probable. But this principle is absurd. There is an indefinite variety of ways of enumerat-
