Page:The World and the Individual, First Series (1899).djvu/313

made you say, Here is Socrates, you would have present to yourself but, once more, a type of empirically observed man, — a kind of experience. When you daily meet your family and friends, you constantly confirm your internal meanings by external experiences; but the confirmation, read accurately, is always a confirmation of ideal types by particular cases, never by really individual Beings directly known as present and yet as unique. You presuppose that your family and friends are individual Beings. The presupposition may be, yes, to my mind is, justifiable in the light of a genuine metaphysic. But it is an essentially metaphysical presupposition, never verifiable by your external experience. In this presupposition lies the very mystery of Being. The what is abstractly universal. The that is individual. You have an idea of your friend. You go to meet him; and lo, the idea is verified. Yes; but what is verified? I answer, this, that you have met a certain type of empirical object. “But my friend is unique. There is no other who has his voice, manner, behavior.” “Yes; but how should your personal experience verify that? Have you seen all beings in heaven and earth?” Perhaps you reply, “Yes; but human experience in general shows that every man is an individual, unique, and without any absolute likeness.” If such is your reply, you are appealing to general inductive methods. I admit their significance. But I deny that they rest solely upon external experience, as such, for their warrant. They presuppose a metaphysic. They do not prove one. Besides, you are now talking of general principles, and not of any one verified individual.