The Problems of Philosophy by Bertrand Russell (best novels of all time txt) 📕

can only know by experience. Hence, although our general proposition is a priori, all its applications to actual particulars involve experience and therefore contain an empirical element. In this way what seemed mysterious in our a priori knowledge is seen to have been based upon an error.

It will serve to make the point clearer if we contrast our genuine a priori judgement with an empirical generalization, such as “all men are mortals.” Here as before, we can “understand” what the proposition means as soon as we understand the universals involved, namely “man” and “mortal.” It is obviously unnecessary to have an individual acquaintance with the whole human race in order to understand what our proposition means. Thus the difference between an a priori general proposition and an empirical generalization does not come in the “meaning” of the proposition; it comes in the nature of the “evidence” for it. In the empirical case, the evidence consists in the particular instances. We believe that all men are mortal because we know that there are innumerable instances of men dying, and no instances of their living beyond a certain age. We do not believe it because we see a connection between the universal “man” and the universal “mortal.” It is true that if physiology can prove, assuming the general laws that govern living bodies, that no living organism can last forever, that gives a connection between “man” and “mortality” which would enable us to assert our proposition without appealing to the special evidence of “men” dying. But that only means that our generalization has been subsumed under a wider generalization, for which the evidence is still of the same kind, though more extensive. The progress of science is constantly producing such subsumptions, and therefore giving a constantly wider inductive basis for scientific generalizations. But although this gives a greater degree of certainty, it does not give a different kind: the ultimate ground remains inductive, i.e. derived from instances, and not an a priori connection of universals such as we have in logic and arithmetic.

Two opposite points are to be observed concerning a priori general propositions. The first is that, if many particular instances are known, our general proposition may be arrived at in the first instance by induction, and the connection of universals may be only subsequently perceived. For example, it is known that if we draw perpendiculars to the sides of a triangle from the opposite angles, all three perpendiculars meet in a point. It would be quite possible to be first led to this proposition by actually drawing perpendiculars in many cases, and finding that they always met in a point; this experience might lead us to look for the general proof and find it. Such cases are common in the experience of every mathematician.

The other point is more interesting, and of more philosophical importance. It is, that we may sometimes know a general proposition in cases where we do not know a single instance of it. Take such a case as the following: We know that any two numbers can be multiplied together, and will give a third called their “product.” We know that all pairs of integers the product of which is less than 100 have been actually multiplied together, and the value of the product recorded in the multiplication table. But we also know that the number of integers is infinite, and that only a finite number of pairs of integers ever have been or ever will be thought of by human beings. Hence it follows that there are pairs of integers which never have been and never will be thought of by human beings, and that all of them deal with integers the product of which is over 100. Hence we arrive at the proposition: “All products of two integers, which never have been and never will be thought of by any human being, are over 100.” Here is a general proposition of which the truth is undeniable, and yet, from the very nature of the case, we can never give an instance; because any two numbers we may think of are excluded by the terms of the proposition.

This possibility, of knowledge of general propositions of which no instance can be given, is often denied, because it is not perceived that the knowledge of such propositions only requires a knowledge of the relations of universals, and does not require any knowledge of instances of the universals in question. Yet the knowledge of such general propositions is quite vital to a great deal of what is generally admitted to be known. For example, we saw, in our early chapters, that knowledge of physical objects, as opposed to sense-data, is only obtained by an inference, and that they are not things with which we are acquainted. Hence we can never know any proposition of the form “this is a physical object,” where “this” is something immediately known. It follows that all our knowledge concerning physical objects is such that no actual instance can be given. We can give instances of the associated sense-data, but we cannot give instances of the actual physical objects. Hence our knowledge as to physical objects depends throughout upon this possibility of general knowledge where no instance can be given. And the same applies to our knowledge of other people’s minds, or of any other class of things of which no instance is known to us by acquaintance.

We may now take a survey of the sources of our knowledge, as they have appeared in the course of our analysis. We have first to distinguish knowledge of things and knowledge of truths. In each there are two kinds, one immediate and one derivative. Our immediate knowledge of things, which we called “acquaintance,” consists of two sorts, according as the things known are particulars or universals. Among particulars, we have acquaintance with sense-data and (probably) with ourselves. Among universals, there seems to be no