as here, the mechanical and other conditions upon which the production of the events depend are comparatively few, determinate, and admit of isolated consideration, whilst the enormous number of combinations which can be constructed out of them causes an enormous consequent multiplicity of ways in which the events can possibly happen. Hence, in practice, à priori determination is often easy, whilst à posteriori appeal to experience would be not merely tedious but utterly impracticable. This, combined with the frequent simplicity and attractiveness of such examples when deductively treated, has made them very popular, and produced the impression in many quarters that they are the proper typical instances to illustrate the theory of chance. Whereas, had the science been concerned with those kinds of events only which in practice are commonly made subjects of insurance, probably no other view would ever have been taken than that it was based upon direct appeal
§ 3. When, however, we look a little closer, we find that there is no occasion for such a sharp distinction as that apparently implied between the two classes of examples just indicated. In such cases as those of dice and cards, even, in which we appear to reason directly from the determining conditions, or possible variety of the events, rather than from actual observation of their occurrence, we shall find that this procedure is only valid by the help of a tacit assumption which can never be determined otherwise than by direct experience. It is, no doubt, an exceedingly natural and obvious assumption, and one which is continually deriving fresh weight from every-day observation, but it is one which ought not to be admitted without consideration. As this is a very important matter, not so much in itself as in connection with the light which it throws upon the theory of the subject, we will enter into a somewhat detailed examination of it.
Let us take a very simple example, that of tossing up a penny. Suppose that I am contemplating a succession of two throws; I can see that the only possible events are[2] HH, HT, TH, TT. So much is certain. We are moreover tolerably well convinced from experience that these events occur, in the long run, about equally often. This is of course admitted on all hands. But on the view commonly maintained, it is contended that we might have known the fact beforehand on grounds which are applicable to an indefinite number of other and more complex cases. The form in which this view would generally be advanced is, that we are enabled to state beforehand that the four throws above mentioned are equally likely. If in return we ask what is meant by the expression ‘equally likely’, it appears that there are two and only two possible forms of reply. One of these seeks the explanation in the state of mind of the observer, the other seeks it in some characteristic of the things observed.
(1) It might, for instance, be said on the one hand, that what is meant is that the four events contemplated are equally easy to imagine, or, more accurately, that our expectation or belief in their occurrence is equal. We could hardly be content with this reply, for the further enquiry would immediately be urged, On what ground is this to be believed? What are the characteristics of events of which our expectation is equal? If we consented to give an answer to this further enquiry, we should be led to the second form of reply, to be noticed directly; if we did not consent we should, it seems, be admitting that Probability was only a
portion of Psychology, confined therefore to considering states of mind in themselves, rather than in their reference to facts, viz.[ TN: space] as being true or false. We should, that is, be ceasing to make it a science of inference about things. This point will have to be gone into more thoroughly in another chapter; but it is impossible to direct attention too prominently to the fact that Logic (and therefore Probability as a branch of Logic) is not concerned with what men do believe, but with what they ought to believe, if they are to believe correctly.