those were all the men there are, which is a general proposition. If we knew every other existing thing throughout the universe, and knew that each separate thing was not an immortal man, that would not give us our result unless we knew that we had explored the whole universe, i.e. unless we knew “all things belong to this collection of things I have examined.” Thus general truths cannot be inferred from particular truths alone, but must, if they are to be known, be either self-evident, or inferred from premisses of which at least one is a general truth. But all empirical evidence is of particular truths. Hence, if there is any knowledge of general truths at all, there must be some knowledge of general truths which is independent of empirical evidence, i.e. does not depend upon the data of sense.
The above conclusion, of which we had an instance in the case of the inductive principle, is important, since it affords a refutation of the older empiricists. They believed that all our knowledge is derived from the senses and dependent upon them. We see that, if this view is to be maintained, we must refuse to admit that we know any general propositions. It is perfectly possible logically that this should be the case, but it does not appear to be so in fact, and indeed no one would dream of maintaining such a view except a theorist at the last extremity. We must therefore admit that there is general knowledge not derived from sense, and that some of this knowledge is not obtained by inference but is primitive.
Such general knowledge is to be found in logic. Whether there is any such knowledge not derived from logic, I do not know; but in logic, at any rate, we have such knowledge. It will be remembered that we excluded from pure logic such propositions as, “Socrates is a man, all men are mortal, therefore Socrates is mortal,” because
