in to peculiar difficulties, with which we must severally struggle by using whatever of fortitude and goodness we can summon up. The exercise of the courage, patience, and kindness, must be the significant portion of the whole business; and the distinctions of position can only be a manner of diversifying the phenomenal surface upon which these underground virtues may manifest their effects.

In saying that perceptual judgments involve general elements I certainly never intended to be understood as enunciating any proposition in psychology. For my principles absolutely debar me from making the least use of psychology in logic. I am confined entirely to the unquestionable facts of everyday experience, together with what can be deduced from them. All that I can mean by a perceptual judgment is a judgment absolutely forced upon my acceptance, and that by a process which I am utterly unable to control and consequently am unable to criticize. Nor can I pretend to absolute certainty about any matter of fact. If with the closest scrutiny I am able to give, a judgment appears to have the characters I have described, I must reckon it among perceptual judgments until I am better advised. Now consider the judgment that one event C appears to be subsequent to another event A. Certainly, I may have inferred this; because I may have remarked that C was subsequent to a third event B which was itself subsequent to A. But then these premisses are judgments of the same description. It does not seem possible that I can have performed an infinite series of acts of criticism each of which must require a distinct effort. The case is quite different from that of Achilles and the tortoise because Achilles does not require to make an infinite series of distinct efforts. It therefore appears that I must have made some judgment that one event appeared to be subsequent to another without that judgment having been inferred from any premiss [i.e.] without any controlled and criticized action of reasoning. If this be so, it is a perceptual judgment in the only sense that the logician can recognize. But from that proposition that one event, Z, is subsequent to another event, J, I can at once deduce by necessary reasoning a universal proposition. Namely, the definition of the relation of apparent subsequence is well known, or sufficiently so for our purpose. Z will appear to be subsequent to Y if and only if Z appears to stand in a peculiar relation, R, to Y such that nothing can stand in the relation R to itself, and if, furthermore, whatever event, X, there may be to which Y stands in the relation R, to that same X, Z also stands in the relation R. Cf. 3.562B. †1 This being implied in the meaning of subsequence, concerning which there is no room for doubt, it easily follows that whatever is subsequent to C is subsequent to anything, A, to which C is subsequent — which is a universal proposition

Had I, therefore, asserted that a perceptual judgment could be a universal proposition, I should have fallen into rank absurdity. For reaction is existence and the perceptual judgment is the cognitive product of a reaction.

A universal proposition merely asserts the non-existence of anything of a given description.

The pronoun, which may be defined as a part of speech intended to fulfill the function of an index, is never intelligible taken by itself apart from the circumstances of its utterance

n what he is talking about. For the fictive is that whose characters depend upon what characters somebody attributes to it; and the story is, of course, the mere creation of the poet's thought. Nevertheless, once he has imagined Scherherazade and made her young, beautiful, and endowed with a gift of spinning stories, it becomes a real fact that so he has imagined her, which fact he cannot destroy by pretending or thinking that he imagined her to be otherwise. What he wishes us to understand is what he might have expressed in plain prose by saying, "I have imagined a lady, Scherherazade by name, young, beautiful and a tireless teller of tales, and I am going on to imagine what tales she told." This would have been a plain expression of professed fact relating to the sum total of realities.

y contemplating the embodiment of the quality — just, for example, as the Alps affected the people of old times, when the state of civilization was such that an impression of great power was inseparably associated with lively apprehension and terror — then the object remains none the less esthetically good, although people in our condition are incapacitated from a calm esthetic contemplation of it.

From this point of view the morally good appears as a particular species of the esthetically good.

voluntary

For Normative Science in general being the science of the laws of conformity of things to ends, esthetics considers those things whose ends are to embody qualities of feeling, ethics those things whose ends lie in action, and logic those things whose end is to represent something

But such support is perfectly insignificant; and when it comes to a particular case, to urge that anything is sound and good logically, morally, or esthetically, for no better reason than that men have a natural tendency to think so,

For the simpler hypothesis which excluded the influence of ideas upon matter had to be tried and persevered in until it was thoroughly exploded