same type as other propositions. The fact is that there is one type of proposition so familiar to everyone, and therefore having such a strong hold upon the imagination, that philosophers have always supposed that all other types of propositions must be reducible to it. This type is that of the objects of experience—of all those truths which occupy our minds for the immensely greater part of our waking lives: truths such as that somebody is in the room, that I am writing or eating or talking. All these truths, however much they may differ, have this in common that in them both the grammatical subject and the grammatical object stand for something which exists. Immensely the commonest type of truth, then, is one which asserts a relation between two existing things. Ethical truths are immediately felt not to conform to this type, and the naturalistic fallacy arises from the attempt to make out that, in some roundabout way, they do conform to it. It is immediately obvious that when we see a thing to be good, its goodness is not a property which we can take up in our hands, or separate from it even by the most delicate scientific instruments, and transfer to something else. It is not, in fact, like most of the predicates which we ascribe to things, a part of the thing to which we ascribe it. But philosophers suppose that the reason why we cannot take goodness up and move it about, is not that it is a different kind of object from any which can be moved about, but only that it necessarily exists together with anything with which it does exist. They explain the type of ethical truths by supposing it identical with the type of scientific laws. And it is only when they have done this that the naturalistic philosophers proper—those who are empiricists—and those whom I have called ‘metaphysical’ part company. These two classes of philosophers do, indeed, differ with regard to the nature of scientific laws. The former class tend to suppose that they mean only ‘This has accompanied, does now, and will accompany that in these particular instances’: they reduce the scientific law quite simply and directly to the familiar type of proposition which I have pointed out. But this does not satisfy the metaphysicians. They see that when you say ‘This would accompany that, if that existed,’ you don’t mean only that this
