istics of the immediate occasion, as set before us in direct cognition, is a necessary preliminary, if we are to justify induction; unless indeed we are content to base it upon our vague instinct that of course it is all right. Either there is something about the immediate occasion which affords knowledge of the past and the future, or we are reduced to utter scepticism as to memory and induction. It is impossible to overemphasise the point that the key to the process of induction, as used either in science or in our ordinary life, is to be found in the right understanding of the immediate occasion of knowledge in its full concreteness. It is in respect to our grasp of the character of these occasions in their concreteness that the modern developments of physiology and of psychology are of critical importance. I shall illustrate this point in my subsequent lectures. We find ourselves amid insoluble difficulties when we substitute for this concrete occasion a mere abstract in which we only consider material objects in a flux of configurations in time and space. It is quite obvious that such objects can tell us only that they are where they are.
Accordingly, we must recur to the method of the school-divinity as explained by the Italian medievalists whom I quoted in the first lecture. We must observe the immediate occasion, and use reason to elicit a general description of its nature. Induction presupposes metaphysics. In other words, it rests upon an antecedent rationalism. You cannot have a rational justification for your appeal to history till your metaphysics has assured you that there is a history to appeal to; and likewise your conjectures as to the future presuppose some basis of knowledge that
