such a view improbable, but to say even so much is perhaps rash, though, for my part, I should regard it as still more rash to say that there certainly is such a residue. I propose, therefore, as a matter of argument, to admit the behaviourist position on this point, since my objections to behaviourism as an ultimate philosophy come from quite a different kind of considerations.
(3) The proposition we are now to examine may be stated as follows: "All facts that can be known about human beings are known by the same method by which the facts of physics are known". This I hold to be true, but for a reason exactly opposite to that which influences the behaviourist. I hold that the facts of physics, like those of psychology, are obtained by what is really self-observation, although common sense mistakenly supposes that it is observation of external objects. As we saw in Chapter XIII., your visual, auditory, and other percepts are all in your head, from the standpoint of physics. Therefore, when you "see the sun", it is, strictly speaking, an event in yourself that you are knowing: the inference to an external cause is more or less precarious, and is on occasion mistaken. To revert to the assafoetida: it is by a number of self-observations that you know that the smell of assafoetida is unpleasant, and it is by a number of self-observations that you know that the sun is bright and warm. There is no essential difference between the two cases. One may say that the data of psychology are those private facts which are not very directly linked with facts outside the body, while the data of physics are those private facts which have a very direct causal connection with facts outside the body. Thus physics and psychology have the same method; but this is rather what is commonly taken to be the special method of psychology than what is regarded as the method of physics. We differ from the behaviourist in assimilating physical to psychological method, rather than the opposite.
(4) Is there a source of knowledge such as is believed in by those who appeal to "introspection"? According to what we have just been saying, all knowledge rests upon
