Blanshard
next summarizes his critique. But what does “necessity” mean?
“It
means, replies the empiricist, only that certain parts have been
presented together with such unfailing regularity that we have become
unable to dissociate them. … Formalism we have found more
plausible. It admits the element of necessity that empiricism denies;
its peculiarity is that it confines the necessity within certain
highly general forms. … As for symbolic logic, we found it [ ] less
helpful than the older logic, primarily because with its decision to
ignore intension, it had abandoned interest in necessity. Of its
three principal ways of conceiving implication, material, formal, and
strict, we recognized an advance over the others, but could find in
none of them a definition that would cover, even approximately, the
necessity actually used in inference and understanding. We are left
with this conclusions; necessity is not a habit, induced in us by an
inexplicable regularity of presentation. Necessity is not a form or
skeleton which, while sustaining the fleshy matter of the world, is
sharply distinct from it” (397-8).
Blanshard’s
use of “empiricist” clearly includes Hume, Mill, and other later
philosophers. He references Hume and Mill. He doesn’t reference
Locke, and I believe it would be unfair to include John Locke, the
leading empiricist, among those whom Blanshard critiques. Locke wrote about
habit and ideas by association (in ECHU), but he is not mentioned in The Nature of Thought, Volume
2, nor did he reduce all inference to habit like Hume did.